
C 




LETTERS 

CHIEFLY 

PRACTICAL AND CONSOLATORY. 



LETTERS, 

CHIEFLY 

PRACTICAL AND CONSOLATORY: 

DESIGNED TO ILLUSTRATE 

THE NATURE AND TENDENCY 

OF 

THE GOSPEL. 



BY DAVID RUSSELL, 

MINISTER OF THE GOSPEL, DUNDEE. 



** The joy of the Lord is vour strength."— Neh. viii. 10. 



VOL. I. 
THIRD EDITION 




EDINBURGH: 
PRINTED FOR WAUGH AND INNES; 

K. OGLE. GLASGOW J AND JAMES DUNCAN, LONDON, 



1825. 



CONTENTS. 



Let. 1. On the Sufferings of Christ, 1 

2. On the Glory of Christ, 19 

& On the Invitations and Promises of the Gospel, ... 34* 

4. On the Design of our Lord's Mission, 50 

5. Thoughts on the Law and the Gospel, t ...v 76 

0. On Christian Comfort, 93 

7. On the Practical Influence of the Truth, 112 

8. Hints on the Means and Happy Effects of Sanctifi- 

cation, 125 

9. On the Perseverance of Christians, 142 

10. On the Death of a Relative, 164* 

11. On the Benefit of Affliction, 177 

12. On our Lord's Answer to the Sons of Zebedee, ... 198 

13. On the Diversity of Degrees in Glory, 220 

14. On some Difficulties relative to Coming to Christ, 250 
15* On Christian Confidence in Prayer, 272 



ADVERTISEMENT. 



The following Letters were addressed, for the most part, to 
persons in affliction. They are not, however, merely consolatory. 
Sorrow is the fruit of sin, and therefore its true cure lies only 
in that medicinal truth which purines the heart, and u saves and 
sets the sinner free." With this conviction, it was the Writer's 
object in these Letters to state that great truth in the different 
lights and connections in which it appears in Scripture. The 
individuals to whom they were written believed that they re- 
ceived benefit from them, and they thought that others might do 
so likewise.— This is the history of their publication. 



LETTERS, 

PRACTICAL AND CONSOLATORY. 



LETTER I. 

ON" THE SUFFERINGS OF CHRIST. 

General observations on the sufferings of Christ— They con- 
tinued through his life— The nature of those he endured in 
Gethsemane and on the Cross— Their expiatory design- 
Were inflicted by God as the lawgiver— Flowed from a sense 
of the evil of sin and of the Divine displeasure, and from the 
desertion of his Father— This typified under the law — Were 
-endured in circumstances of shame — Were increased by the 
powers of darkness, and by many other secondary causes ; and 
terminated in death. 

MY DEAR FRIEND, 

The sufferings of Christ constitute so important a part 
of Christianity, and are so prominently exhibited in 
Scripture, that our comfort and deportment in religion 
must be much influenced by our views of their nature 
and design. To this subject, allow me to direct your 
attention in the present letter. I do not mean to con- 
fine myself to the last scene of his sorrows, but to take 
a general view of the nature of all that he suffered. 
Neither do I intend to dwell on his afflictions, apart 
from the principles of his character. It is not difficult 
to see that, in considering the history of his humilia- 
tion, we ought to contemplate not only his sufferings in 

VOL, I. B 



2 



themselves, but particularly their causes — the admir* 
able principles, motives, and views, which animated 
him in bearing them ; and also their glorious issue, both 
as it regards God and man. We ought not, therefore, 
to view them as we would do any tragical scene ; but 
with a constant eye on their peculiar nature, and the 
character which they served to develop. 

I begin with observing, that it appears from Scrip- 
ture, the sufferings of our Lord continued through life; 
and that his one righteousness includes the whole of 
his obedience and his death. It is wrong to confine his 
righteousness to any one part of his humiliation and 
woe. The Scriptures represent it as including all that 
he did; in taking upon him our nature ; in perfectly 
obeying the Divine law; in submitting to the pains, 
sorrows, and sufferings, which so grievously afflicted 
him; and in giving himself an offering and a sacrifice 
unto God. These all form that one work by which the 
glory of the Divine character is vindicated and illus- 
trated; the law magnified and made honourable; and 
a way opened, through which God appears the just 
God, and yet the Saviour. 

But though his sufferings continued through life, 
they were not at all times equally severe. There were 
times in which he enjoyed comparative ease, and there 
were seasons of gladness which occasionally brightened 
the dark and dreary path of his humiliation. He re- 
joiced in spirit when he saw Satan fall as lightning 
from heaven; and when the Samaritans were about to 
acknowledge him, he said to his disciples that he had 
meat to eat that they knew not of. As he stood in the 
room of sinners, it behoved him to suffer all those 
miseries to which they are obnoxious through life ; 
while, at the same time, as God exercises much long-' 
suffering and forbearance towards them, and moderates 
the evils of life, by many instances of kindness ; so, in 



3 



like manner, the Saviour, when on earth, had not al- 
ways the same sense of the painful effects of our sins, 
but sometimes enjoyed a measure of gladness, till the 
hour and power of darkness came, when the unmixed 
curse of the violated law of Heaven fell upon his de- 
voted head. How comfortable is it to us, that his joy 
arose from the conversion of sinners ; that his intervals 
of gladness were seasons in which the salvation of the 
guilty was contemplated as the certain and blissful re- 
sult of his work ! 

But as he had seasons of gladness, so he had also 
many seasons of extreme distress in the course of his 
life. Gethsemane and Calvary were not the only scenes 
of his sorrow. Before the last and awful conflict in the 
garden and on the cross, he exclaimed, cc Now is my 
soul troubled, and what shall I say ?" This marks the 
deep and distressful agitation of his spirit, and must be 
viewed as similar to what he endured in the night on 
which he was betrayed. " In the days of his flesh, he 
offered up prayers and supplications, with strong crying 
and tears." " The days of his flesh" include more than 
the hour of his agony in Gethsemane, and his distress- 
ing hours upon the cross— they must include the entire 
period of his humiliation, and particularly that of his 
public ministry. We accordingly find, from the his- 
tory of these days, that he dismissed the multitude and 
his disciples, and then retired, not to repose himself, 
but to pray, Matth. xiv. 23, 25 ; that, rising at a very 
early hour, he went to a solitary place, and there pray- 
ed, Mark i. 35 ; that he went to a mountain to pray, 
and continued in that exercise the whole of the night, 
Luke vi. 12 ; and that, when he went to the Mount of 
Olives, after the observance of the passover, it was as 
he was wont, Luke xxii. 39. Compare all this with 
what is said of the nature of those prayers, and of the 
circumstances in which they were offered, in those 



4 



psalms in which he is the speaker. His language in 
Psalm xxii. 2, cannot refer merely to what took place 
in his last agony in the garden; for that took place 
about midnight : and here he says, u O my God, I cry 
in the day-time, but thou hearest not neither can it 
refer merely to what took place on the cross, because 
that happened during the day : and here he says, that 
he cried unto God in " the night season*' Nor is this 
all. The words cannot be confined to any one particular 
night and day, but are clearly expressive of daily and 
nightly, continual sorrow, as is confirmed by the expres- 
sion which follows : " And am not silent;" or, as in 
the margin, "there is no silence to me." This mode 
of speaking leads at once to the passages I have quoted 
respecting his prayers — his continuing in them all 
night- — his doing so on mountains, and in solitary places 
—and of this being his usual custom. It ought likewise 
to be observed, that as the second verse of this psalm 
cannot be confined to the scenes of Gethsemane and 
Calvary, so neither can the Jirst ; for these two verses 
are evidently connected, and form one complaint. He 
had often, then, by night and by day, thus cried unto 
God, and had frequently expressed himself in the dole- 
ful language which he at last uttered publicly on Cal- 
vary. In the instance already mentioned, which is re- 
corded in John xii. 27? there is the same state of an- 
guish which is exhibited on the cross, though less in de- 
gree. The distress of his soul naturally excited a desire 
of deliverance, and he exclaimed, " Now is my soul 
troubled, and what shall I say ?" This marked the an- 
guish of his heart, and throws light on the language 
which he immediately used — the meaning of which ap- 
pears to be: " Shall I say, Father, save me from this 
hour ? No, for I came on purpose for this hour. I will 
say, Father, glorify thy name, cost me what it may. I 
ask not the salvation of sinners, at the expense of thy 



3 



glory. Rather than thy character should be dishonour- 
ed, I bare my breast to the stroke of that sword which 
thou hast called to awake against me," John xii. 27* 28. 
Zech. xiii. 7. Thus did the Saviour now suffer,, as well 
as afterwards, and thus did he manifest the spirit which 
influenced him to the last. This illustrates his com- 
plaint, that he had "been afflicted and ready to die 
from his youth up," Psalm Ixxxviii. 15. It accords 
with what David says as his type, ec My life is spent 
with grief, and my years with sighing," Psalm xxxi. 10; 
and shows the importance of such of the psalms as con- 
tain the substance of the prayers offered up by him on 
earth. We are in these psalms brought, as it were, in- 
to his closet, are made the witnesses of his secret de- 
votions, and are enabled to see even the inward work- 
ings of his heart. It is affecting thus to contemplate 
his feelings,- and the exercise of his high and hallowed 
principles, in the presence of his Father. 

The Scriptures, however, do certainly direct us in a 
particular manner to the last scene of his work and of 
his woes ; because it was the grand completion of his 
sufferings and undertaking in the room of sinners. The 
Evangelists have spoken fully of what he endured dur- 
ing the night on which he was betra}^ed. The seat of 
his sufferings at that time was his soul ; for no human 
hand had as yet touched him. His body, it is true, 
was greatly affected, but this was occasioned by the 
distress and anguish of his mind. The heaviest bodily 
affliction is easily borne when the mind is at ease ; for 
u the spirit of a man will sustain his infirmity ; but a 
wounded spirit who can bear?" Prov. xviii. 14. That, 
therefore,' which constituted the essence of his suffer- 
ings was of a mental kind. He was overwhelmed with 
sorrow of the most excruciating nature, which made him 
exclaim, " My soul is exceeding sorrowful, even unto 
death," Matth. xxvi, 38. Sorrow is the very essence of 



6 



the curse denounced against sin, Gen. iii. 17; Matth. 
viii. 12 ; and he who was made " a curse for us/' en- 
dured it to the utmost. The sorrows of death compass- 
ed him, and the pains of the invisible world got hold up- 
on him, Psalm cxvi. 3. He felt as if besieged with 
sorrow ; so that, to whatever quarter he turned, the 
bitter cup of anguish presented itself. His anguish 
was of so deadly a nature, that it threatened the dis- 
solution of his frame even before he had reached the 
cross, and at last did actually cause his death. 

We are also told that he was sore amazed. — This 
denotes a state of the utmost horror and consternation. 
We know that fear, when raised to the highest pitch, 
is a most tormenting passion. Often has nature en- 
tirely sunk under it. But of all conditions, that of 
being in the hands of the living God, is the m%t fear- 
ful ; and in his hands the Saviour now was, Heb. x. 
31. He is likewise represented as being very heavy, 
or in a state of the deepest dejection and depression of 
spirit, Mark xiv. 33. Now, though we cannot form a 
proper idea of the weight of his sufferings, we are sen- 
sible that deep horror, accompanied with poignant sor* 
row and comfortless dejection, must be misery without 
mixture. Let us turn aside, and see this great sight — 
the Son of God in an agony. See him, in this bitter 
conflict of nature, starting back, as overwhelmed with 
horror — struck with amazement and consternation— 
and encompassed with sorrow and anguish ! See him 
going backward and forward; at one time kneeling, 
and at another falling prostrate on the ground ; seeking 
for comforters in his disciples, and piteously complain- 
ing, tc What ! could ye not watch with me one hour }" 
—going again and again to his Father, and praying, 
Matth. xxvi. 40, with increasing intenseness of mind, 
that this bitter cup might for a time be withdrawn ! 
Consider the labours and the strivings of his thoughts ; 



1 



the flaming passions and affections which rushed upon 
his mind at once ; and it will not be matter of wonder 
that he should have exclaimed, " Save me, O God ; for 
the waters are come in unto my soul. I sink in the 
deep mire, where there is no standing ; I am come in- 
to deep waters, where the floods overflow me I" Psalm 
lxix. 1, 2. His heart was preternaturally fired within 
him, so as to force a passage through the body for his 
rarefied blood; for his sweat was, as it were, great drops 
of blood falling down to the ground. The agony of his 
soul must have been bitter beyond conception, when 
such was its effect upon his body in the open air, at 
midnight, and when they who were within found it ne- 
cessary to defend themselves against the cold. His firm 
heart was ready to break, and immediate death was 
threatened; but knowing that much remained to be 
accomplished, it was his prayer that the cup might for 
n time pass from him. His prayer was heard ; an an- 
gel appeared to strengthen him ; and he regained com- 
posure to act with propriety before his judges and the 
people, and to suffer what he endured before he reach- 
ed the cross. * 

On the cross, the scene of Gethsemane was renewed 
— the cup was again presented to him, and there he 
drank it to the very dregs ! On Calvary his distress 
reached its height, and drew from him the bitter excla- 
mation, " My God, my God, why hast thou forsaken 
me ?" Matt, xxvii. 46. Mysterious dereliction ! only 
to be accounted for by the nature of his death. I may 

* See Doddridge on Luke xxii. 4.2. Our Lord did not prav 
to be entirely excused from sufferings and death. Such a peti- 
tion had been inconsistent with that steady constancy he always 
showed, and with his language, in John xii. 27, 23, in which he 
disowns such a prayer. He speaks of the severity of the present 
combat which threatened dissolution, before the Scriptures, re- 
lative to his last sufferings, had been fulfilled. 



8 



here remark, that the ordinary modes of execution are 
soon over; but not only was Jesus subjected to the 
sentence of the law during his whole life, that sentence 
was terminated by the slow mode of crucifixion ; which 
lingering mode of death left his mental faculties at full 
liberty, and so best afforded an opportunity of display- 
ing to the full the many glories of his character. His 
protracted sufferings on Calvary called forth the whole 
qualities of his heart, enabled him to show that he laid 
down his life of himself ; and they diffused a sweet sa- 
vour over his oblation. Here he could not manifest the 
deep and restless agitation of his heart by going to and 
fro, and changing his posture, as he did in the garden ; 
but it was indicated by other circumstances. His words 
marked it, as did also his countenance. The sun was 
clothed with darkness ; not only as an expression of the 
Divine displeasure against hi* foes, and a token of the 
awful darkness of his mind when under the frown of 
Heaven, but also as an expression of respect for the 
sufferer, whose mental torture must at that time have 
<( marred his visage more than any man, and his form 
more than the sons of men so that his countenance 
must have presented a spectacle more easily conceived 
than described. Over this scene a veil was thrown ; 
yet it must have been in some degree apparent. * How 
soothing, when we think of such sufferings, to consider 
his praver for his murderers— his mercy to the male- 
factor by his side — his minute attention to the prophe- 
cies of scripture — his care for his mother — and the so- 
lemn and devout manner in which he endured the in- 
flictions of the heavenly Judge ! 

He at last expired under the curse, not so much in 
consequence of the exhaustion of nature by bodily pain 

* See, in connection with this, such passages as Psalm xxii. 
6—8, 14, 15 ; lxix. 3, 9 ; cii. 3—5, 11. Isa. lii. U ; liii. 3. 



9 



and the loss of blood, (for in the article of death he cried 
with a loud voice,, and Pilate marvelled when he heard 
of it,) as in consequence of the extreme pressure of 
mental torture,, Matt, xxvii. 50. Mark xv. 44. This 
was too racking, too exquisite, for nature to support — 
it literally broke his heart. That sorrow which is the 
very soul of the curse, terminated his life ; and thus 
discovered the nature of his sufferings, together with 
their great and glorious design. 

It must be of the first importance to ascertain the 
causes of sufferings so great, and so deeply interesting 
to us. It cannot be that they arose merely from the 
fear of death. If, to a person so exalted and so distin- 
guished, death itself had been so terrible, how dreadful 
would it be to us ! Instead of having set us free from 
the fear of death, this king of terrors would have been 
rendered more formidable than ever. But, blessed be 
God, the death of the Redeemer was no common death ; 
we need not, therefore, dread the last enemy. Many 
of the children of God, who have been naturally timid, 
and deeply sensible of their guilt and their weakness, 
have engaged in the last struggle with peaceful hearts, 
yea, with unutterable gladness, even when death ap- 
peared in its most painful and frightful forms. They 
have met the most cruel deadly tortures with fortitude, 
and have discovered no 'dread or dejection ; but, on the 
contrary, the most placid tranquillity, and even the 
highest emotions of joy. Whence the difference be- 
tween the Master, who is all dejection and consterna- 
tion, even to such a degree as to affect his body in the 
most extraordinary manner, and the servant, who, in 
the prospect of martyrdom, exults in the hope of the 
" crown of righteousness?" 2 Tim. iv= 6, 7, 8 The 
difference is to be found in this — that Christ died as a 
sacrifice for sin, and in the peculiar nature and measure 
of the sufferings which were necessary to that sacrifice. 



10 



Whether we consider the state of destitution to which 
he was reduced, or what he endured from positive in- 
fliction,, we cannot but see that his sufferings were as 
unparalleled as was the character which he sustained. 
He bare our sins in his own body on the tree,, that he 
might redeem us from the curse of the law and the 
power of death ; that, dying under the weight of the 
Divine displeasure, we might be blessed in life, at death, 
and throughout eternity. Thus the curse is exhausted, 
and the cup put into our hands has nothing of wrath 
in it, but is entirely medicinal, even in its most bitter 
ingredients, Rom. viii. 35 — 3Q. 1 Cor. iii. 21 — 23. 

It is evident, my dear friend, that the sufferings of 
Christ arose from the hand of his Father, in the cha- 
racter of Judge and Lawgiver, Isaiah liii. 6. Zech. 
xiii. 7- As such, it became him to express his displea- 
sure against sin ; that, while mercy triumphed, it might 
not be at the expense of justice, or of the general good, 
He loved the guilty, and would have had no difficulty 
in saving them without an atonement, had this been 
consistent with righteousness, with the glory of his 
character, the honour of the law, the good of the uni- 
verse and of the guilty themselves. Christ did not pur- 
chase the love of God ; his death is the fruit, and not 
the price of it. It opened a channel through which 
the love of God flows to the guilty, in a way at once 
honourable to him and beneficial to them. There is 
nothing here bordering on rigour or cruelty ; but a sa- 
cred regard to rectitude and the Divine law, united 
with the warmest benevolence towards sinners. The 
Saviour, personally considered, was never the object of 
the Divine displeasure. Even when the hand of God 
was most heavily upon him, he was the object of Di- 
vine delight ; and, confident of this, he said, c< There- 
fore doth my Father love me, because I lay down my 
life for the sheep/' John x. 17« But, considered as 



11 



the representative of sinners,, it behoved him to suffer 
the dismal consequences of the divine displeasure against 
their rebellion,, so that he must have felt that he suf- 
fered the effects of the Divine indignation. 

One great cause of the sufferings of Christ, was the 
clear perception which he had of the sins of his people, 
in all their odiousness and malignity. His holy mind 
was deeply affected by the evil and hatefulness of re- 
bellion against God. Well did he know the high and 
righteous claims of God on the love and the obedience 
of all ; and the violated obligations of man, with the 
tendency and awful effects of sin, were fully before 
him. Our feelings in regard to sin are blunted by the 
slightness of our views of guilt ; but he had the clear- 
est perceptions of the evil and demerit of transgression, 
and he hated it with his whole heart. The more dear- 
ly he loved his people, the more would his trouble be 
increased ; as we are much more affected by the crimes 
of a relative or friend, than by the crimes of others, 
Psalm xl. 12. Such a view of the evil and hateful na- 
ture of sin must have been inconceivably painful to the 
Saviour, when it was not counterbalanced by an equally 
clear view of good, which during his last sufferings he 
had not ; because at that time he was left to distress 
unmingled with gladness. 

In this hour of anguish he had a deep sense of the 
Divine wrath against sin. Though he was personally 
the object of the Divine love, he endured that which, 
to the guilty, is the awful expression of the Divine dis- 
pleasure. The God of our spirits can easily deluge the 
soul with sorrow and anguish, even when the spirit is 
pure, and is the object of his approbation. In such a 
case, the painful feelings cannot be those of a guilty 
conscience ; and, in the case of our Lord, there could 
be nothing of this kind. It is utterly wrong to repre- 
sent his sufferings, as in all respects the same with those 



12 



of the impenitent in the world of woe. They eat of 
the fruit of their own ways — they are under the domi- 
nion of the most sinful propensities — their ungovern- 
able passions are for ever excited, and never find gra- 
tification — they have no self-respect, but are conscious 
of personal guilt, and filled with remorse— and their fi- 
nal despair is accompanied with every furious and ma- 
lignant principle, and with settled hostility to the char- 
acter and government of God. Nothing of this nature 
could have place in the breast of the Saviour. He knew, 
and he confessed, the sinfulness and demerit of man. 
He acq uitted the throne of Cod, and laid the undivided 
blame on the sinner. Even when he exclaimed, in the 
bitterness of his soul, ee My God, my God, why hast 
thou forsaken me ?" he murmured not, but said, " Thou 
art holy," Psalm xxii, 3. When his heart was broken, 
and his spirit distracted with agonies passing compre- 
hension, he bowed with profound and cheerful submis- 
sion to the hand of God, and with perfect resignation 
drank the whole of the bitter cup. It were equally 
wrong, on the other hand, to infer, from the difference 
between his sufferings and those of the finally condemn- 
ed, that his woes were not of the most intense kind. 
That difference arises from the opposite characters of 
the parties. Where no difference of character exists, 
there must be a similarity of suffering or enjoyment. We 
are apt to connect future punishment with place, to such 
a degree, as to suppose that the former cannot be endur- 
ed but in a particular local situation ; but place is on- 
ly a circumstance, not at all affecting the essence of 
punishment. In as far as Jesus could feel it, he en- 
dured the wrath of God due to sin. He was in the 
hands of the living God, who has access into the inner- 
most recesses of the heart, and can excite a degree of 
sensibility far exceeding in intenseness what the mind 
of man can possibly conceive. He had the most awful 



13 



views of God, as the author and the vindicator of the 
law— as armed with all that judgment which is includ- 
ed in the curse of the Almighty — as in the act of exe- 
cuting the most tremendous threatenings of his word — 
and as called upon., in his public character, to inflict on 
the surety of sinners the full desert of their atrocious 
rebellion. It was not death in itself from which he 
suffered so much ; but death as penal, or as the wages 
of sin. He contemplated God in the character of the 
offended Judge ; and., under a sense of his anger against 
sin, he was filled with dread. His outward sufferings 
were nothing to the distresses of his soul ; of the former 
we find him,, accordingly speaking with the greatest 
composure,, Matth. xx. 17 — ^9, while the latter called 
forth the most bitter exclamations and the most intense 
supplications, Heb. V. 7. Matth. xxvi. 36—42. Mark 
xv. 34. 

Another ingredient in his cup was the desertion of 
his Father : of this he speaks in the most plaintive 
manner,, Psalm xxii. 1. lxxxviii. 14. Separation from 
God is a part of the curse : hence Adam was expelled 
Eden ; and hence, too, the wicked shall be doomed to 
depart from the presence of Him in whose favour is 
life, Matth. xxv. 41. 2 Thess. i. 9- Psalm Ixix. 3, 17. 
This may be thought light here, but in the other world 
it causes inexpressible misery. As it forms an essen- 
tial part of the curse due to sin, it behoved our Lord 
to experience it when he stood for the guilty. This, 
however, is a subject awfully mysterious, and on which 
little can be said. He felt himself given up to the will 
of his enemies, and to all that sin deserved, without one 
cheering ray of his Father's countenance to mitigate 
his distress. This w T as the summit, the bitterest ingre- 
dient of his sufferings. If life lies in the favour of God, 
and his frown be destructive of the bliss of a spiritual 
being, the sufferings of the Piedeemer must have been 



14 



inconceivably great when the frown of Jehovah fell up- 
on him. The bitter lamentations which this extorted 
from him discover the feelings of his heart. Although 
he was kept from utterly sinking, there were seasons 
when he endured the total absence of Divine joy, and 
the entire want of every kind of comfort. Not that his 
mind was always in this state, even in the deepest of 
his trials ; but this was,, on such occasions, and parti- 
cularly in the last scenes of his suffering, the general 
state of his soul. To him the sun of consolation was 
then totally eclipsed. Our depravity, and the weak- 
ness of our powers, hinder us from forming adequate 
ideas of his distress, when deprived of the light of his 
Father's countenance, and doomed to suffer his frown. 
This is the deepest misery which man can feel, and mi- 
sery of which the Redeemer must have been most pain- 
fully sensible, in consequence of his situation, the great- 
ness of his powers, and the holiness of his character. 
Xo evil principle obscured his view of the Divine glory 
— no sinful bias kept him from perceiving, in the most vi- 
vid light, the worth of the Divine favour — and nothing 
could cool his love to Jehovah, or turn away his heart 
from him. The more he loved God, the clearer views 
he had of his glory ; and the more that he delighted in 
fellowship with him, the greater must have been his 
sorrow and anguish of heart when the Father hid his 
face from him. His aversion to this was the language of 
nature, which must ever be averse to pain : but it was 
much more : it was also the fruit of piety ; as the more 
lie was devoted to God, the greater must have been his 
aversion to that which cut him off from the enjoyment 
of him, Psalm xvi. 5 — 11. The more, too, that he was 
averse to the cup on such principles, the more glorious 
does his drinking of it appear, that the Divine law, 
character, and government, might be honoured, and the 
salvation of sinners thus completely secured. The re- 



15 



luctance of our Lord to the cup,, and the distress of his 
soul when drinking of it, show the strength of his love 
both to God and man, and admirably manifest the per- 
fection of his character, Psalm xl. 7, 8. His sufferings 
afforded an opportunity for the exercise and display of 
all that is great and good — of all that can command the 
highest veneration, the warmest love, and the most 
heartfelt gratitude. 

To prefigure our Lord's endurance of that separa- 
tion from God, which is an essential part of the curse, 
the most remarkable of the sin-offerings were burnt 
without the camp. As polluted victims, they were re- 
moved from the place where God dwelt. In like man- 
ner, Jesus suffered without the gate of the holy city, be- 
cause he was in the eye of the law an unclean victim, 
Heb. xiii. 11, 12. This was but an indication of his 
actual state, as separated from the enjoyment of fellow- 
ship with God. He died in an unclean place, where 
the bones of many of the dead, and these of the worst 
character too, lay all around : every thing in the -place, 
as well as in the manner of his death, marking him out 
as dying under the frown of Heaven, and in a state of 
exclusion from the holy sanctuary of Jehovah. From 
this sanctuary every thing unclean wac excluded under 
the law ; and, in allusion to this, our Lord speaks of 
his sufferings as a pollution, and in this light they were 
viewed by the Jews, Psalm xxii. 6, 7. Every one saw 
that our Lord's sufferings were of no common character. 
The circumstances attending his bodily sufferings were 
unprecedented, and their effects upon his mind were re- 
markable ; while, on the other hand, the effects of his 
mental torture upon his body were still more striking. 
Psalm cix. 22 — 25, and xxii. 11 — 21. Much must 
have been visible which was calculated to offend those 
who could look only to the outward appearance, and to 
give occasion to his enemies to triumph over him. 



16 



While the people of God, when they cried unto him, 
had been heard and delivered,, his prayers were not 
heard in the same way : because he suffered for the 
guilty in a state of seclusion from the habitation and 
favour of God. He was treated as a leper, whose la- 
mentations, instead of meeting with condolence, could 
only be made in a state of excommunication, Lev. xiii. 
45, with Num. v. 1 — 3, and whose malady was viewed 
as resulting from the immediate visitation of God. The 
people treated him thus : because they could not ac- 
count for his unparalleled sufferings in any other way 
than that of his being an unparalleled sinner; and he him- 
self acted as one unclean in the eye of the law, because 
he had devoted himself to be a sacrifice for sin, Isaiah 
liii. 3 — 5. The higher our views are of the perfect 
purity and holiness of his character, the more deeply 
impressive will be our views of his condition when se- 
parated from all delightful fellowship with God, and 
treated as a polluted victim. This was prefigured un- 
der the law by the animals offered in sacrifice, which 
were to be the purest and most perfect in themselves, 
while, in consequence of being substituted in the room 
of the guiltv, thev were treated as unclean. From all 
this legal impurity was our Lord delivered by his ex- 
piatory death. 

Connected with this was the shame to which he was 
subjected. Shame forms a part of the curse due to 
sin, Dan. xii. 2. Isaiah Ixvi. 24. This 'arises from the 
nature of sin, which includes in it the contempt of ex- 
cellence, and opposition to all that is good — the perverse 
abuse of the faculties of the mind ; of the bounties of 
Providence and the ways of God — which involves in it 
the most wicked rebellion and the basest ingratitude ; 
and which manifests the government of the most des- 
picable and hateful propensity. A principle inducing 
such a character and conduct, must merit the most de- 



17 



cided reprobation and the most marked contempt. The 
conviction that this contempt is deserved, must torment 
the condemned in that world where the clearest lierht 
shall be united with the most deep-rooted hostility to 
all that is good. The Saviour, having appeared in the 
cause of sinners, was exposed to the keenest reproach 
and the most galling shame. We ought not to look 
upon this as a slight part of his woes ; for shame is a 
most painful emotion, which has driven many from the 
haunts of men, and to offer violence to nature itself. 
The Redeemer often speaks of the shame and the scorn 
he endured, and says that " reproach had broken his 
heart/' Psalm Ixix. \Q 3 20. These Litter consequences 
and effects of sin account for the manner of our Lord's 
death, Gal. iii. 13. It was necessary not only that he 
should die, but that he should die in circumstances 
shameful and degrading: He accordingly died the 
death of the cross, thai being the most shameful death 
then known among men, Heb. xii. 2. Phil. ii. 8. He 
indeed knew that he merited not reproach, but praise ; 
but his circumstances of shame and contempt forcibly 
impressed him with the baseness and malignity of sin, 
and the unworthiness of those for whom he suffered. 

It is of importance to observe, farther, that our Lord's 
sufferings were increased by the assaults of the powers 
of darkness, John xiv. 30. The serpent bruised his 
heel, as had been early foretold, Gen. iii. 15. There 
are times when the mind is in a situation very suscepti- 
ble of trouble and anguish ; and this was the case with 
the Saviour, when the prince of darkness attacked him. 
Every fresh calamity laid his mind more open to pain 
from another ; and at this time calamity came after 
calamity, and deluged his soul with the most bitter and 
complicated distress. No wonder, then, that he was 
iilled with a shocking mixture of terror and amazement 
*~of dejection and sorrow. 



18 



I may add, that a number of inferior causes contri- 
buted to increase his sufferings. All the evils which 
sin hath introduced seemed to conspire against him. 
While his soul was overwhelmed with bitter sorrow, 
and his body racked with the tortures of the cross, he 
had to endure the mockery of the Jews — the conduct 
of his own disciples, and numerous other circumstances 
of the most painful nature, Psal. xxii. 6 — 18. lxix. 7-— 
12, 19 — 21. Isaiah 1. 6. liii. All of these, however, 
the Redeemer traced to God, as well as what came 
immediately from him. When apprehended by the of- 
ficers sent to take him, he said, ** The cup which my 
Father hath given me, shall I not drink it ?" John xviii. 
3 1 . The things which led to his death, as well as the 
death itself, he considered as the effects of the Divine 
wrath against sin ; and, viewing them in this light, he 
must have had the bitterness of his cup exceedingly in- 
creased. It is this view of the many events and cir- 
cumstances in the death of the Redeemer which makes 
them illustrative of the nature and the causes of his 
sufferings, and leads us to perceive the glory of his 
character. 

Thus did the Son of God endure the curse of the 
Divine law, in suffering that sorrow, dejection, and 
consternation — that shame and degradation, which 
marked his career. He suffered under the frown of 
the Lawgiver and the Judge of all ; and that in such 
circumstances, that in the prime of life he died of a 
wounded spirit. In his death, doubtless, he voluntarily 
yielded up his life ; but this appeared in his voluntarily 
submitting to be cut off by means of the awful and 
deadly pressure of the curse upon his soul, and not 
merely by a direct act of his own, without the inter- 
vention of means. Thus sin was expiated — the Divine 
law magnified and made honourable — the character of 
God vindicated and fully displayed, and the salvation 



19 



of the guilty completely secured. « It is finished !•' 
said the wondrous Sufferer. Resigning himself into 
the hands of his God, he exclaimed, u Father, into thy 
hands I commend my spirit I" and " bowing his head, 
he gave up the ghost," John xix. SO. Luke xxiii. 46. 
Thus died he ; at once as a sacrifice for sin, and as 
« the Prince of Life." Let the philanthropy of God 
our Saviour expand our minds and enlarge our hearts. 
Into his views let us enter, his character let us imitate, 
and thus his bliss we shall ultimately possess. 

Praying that He who knows all our afflictions, and 
hath taken their bitterness away, may be with you and 
bless you, 

I remain, 

My Dear Friend, 

Yours, &c. 



LETTER II. 

ON THE GLORY OF CHRIST. 

General remarks on the glory of Christ, as illustrated by his suf- 
ferings. His glory a striking manifestation of the Divine cha- 
racter — Appears in his resurrection — In his ascension — The 
completion of the atonement — The Divine approbation of his 
work— And his ministrations and bliss in the heavenly sanc- 
tuary. Was the subject of his prayer and conversation on 
earth — Demonstrates the perfection of his sacrifice — Is the 
source of peace before God — of sanctification — of consolation 
under affliction, and in the prospect of death and eternity. 

MY DEAR FRIEND, 

r iNG, in my last letter, made some observations on 
the sufferings of Christ, I shall now direct your atten- 
tion to the glory which followed. These two subjects 
mutually illustrate each other, and they formed the 



20 



great topics of prophetic teaching, 1 Peter i. 11. That 
we may understand the true nature of the glory of the 
Saviour, it is necessary to advert again to the character 
in which he viewed God in the time of his sufferings. 
He then contemplated him chiefly as the Lawgiver and 
the Judge of all, highly displeased with the violation of 
his authority, and as in the act of executing the sen- 
tence of the law. He viewed death as the wages of 
sin, and as the infliction of the curse of Jehovah. The 
wrath of God, as revealed in the cross of Christ, gives 
the most awful display of Divine justice ; and in the 
death of the Redeemer, we receive the deepest impres- 
sions of the moral character of God. Here we are 
taught, by irresistible evidence, that life lies in the Di- 
vine favour, and that the frown of Heaven is the very 
essence of death. In the mortal agonies of Him who 
expired under the frown of the God of all blessedness, 
we see the low r est degradation to which human nature 
can be brought, and the deepest misery to which man 
can be subjected, as the fruit of sin. 

In the resurrection of Christ there is also a wonder- 
ful manifestation of the Divine character. The power 
displayed in it is not merely physical, like that which 
was manifested in the resurrection of those whom our 
Lord brought from the dead in the days of his flesh. 
Hence Paul, in his prayer for the Ephesians, labours 
for words to express the amazing grandeur of that power 
which was exerted in the Redeemer's deliverance from 
death, Ephes. i. 18 — 23. He terms it " the exceeding 
greatness of the power of God/' and " the working of 
his might ij power." He also leads our attention beyond 
the resurrection of the Saviour, to the glory bestowed 
on him in his exaltation to the right hand of God, to 
the government of the church, and thus of all things 
for its sake. In raising and glorifying Christ, God 
must be viewed, not so much as Almighty, but rather 



21 



as the Lawgiver aird the Judge of all, raising and glo- 
rifying the Surety of sinners, in consistency with, and 
infinitely to the honour of, his law and government. 
The Moral Governor was enabled to act in this man- 
ner in consequence of the infinite worth of the sacri- 
fice of Christ, which satisfied all the claims of justice, 
and fully vindicated and illustrated the character of 
Jehovah. 

But while the unutterable value of the death of 
Christ is that from which his reward arose, its worth 
does not spring from suffering simply, but from the 
excellence of the principles and views which animated 
the illustrious sufferer, Psalm xlv. 6, 7« Heb. i. 8? 9- 
Hence God, while exercising this power in rewarding 
Christ, was not only doing what in his public character 
he had a right to do, or what he could do, in full con- 
sistency with the demands of law and justice ; but was 
at the same time expressing the strength of his love to 
the character of the Redeemer, and the ineffable com- 
placency with which he rests in his work, Psalm xviii. 
19, 20. Isaiah xlii. 1. The meaning of the prayer I 
refer to appears to be this, — cc That the eyes of the 
mind being freed from error and sin, Christians may 
clearly discern and rightly judge of the great object of 
hope to which they have been called out of the world, 
and of the riches and grandeur of that lot, or place, 
given them among the saints, as citizens of the heaven- 
ly city ; and apprehend aright the grandeur of the 
power of God manifested in the behalf, or on account, 
■of his people ; that is, the energy of his mighty power 
which he wrought in Christ, when he raised him from 
the dead, and glorified him in heaven." * 

* Ephesians ii. 19. — The apostle is speaking, not of the cor- 
respondence between the power exerted in the resurrection of 
Christ, and that exerted in causing us to believe, but of the ob- 



22 



The subject vspoken of is not the power exerted in 
leading us to believe the Gospel, which is doubtless the 
energy of the Spirit of God ; but the power exerted in 
our behalf, when the Father raised the Redeemer, and 
gave him glory as our public Head. The power here 
displayed is that of raising and glorifying the very Per- 
son who had died under the curse and by means of the 
frown of the Lawgiver, Heb. xiii. 20. In distinction 
from that which is merely physical, it may be termed 
moral power, as expressive of a right in law. Had not 
the death of the Surety expiated sin, and glorified the 
Divine law — had it not vindicated and illustrated the 
Divine character — and had it not opened a channel 
through which mercy might flow to sinners, in consist- 
ency with justice, and highly to its glory — in that case 
the Judge could not legally have released him, Rom. 
iv. 25, and vi. 7 — 10. But such is the value of the 
Redeemer's work, and such the glory of his character, 
that the Moral Governor, under whose awful frown he 
had died, could, with infinite propriety, deliver him 
from that very death which he had inflicted as the curse 
of his violated law. In the death of Christ we have an 
awful display of the power of God in punishing sin ; in 
his resurrection a delightful exhibition of his power in 
rewarding righteousness. In the cross of the Saviour, 
we see his soul wounded, and that by the hand of God ; 
but in his resurrection and glorification, we see the same 
God healing his wounded spirit, and gladdening his 
heart, Dent, xxxii. 39, 40. That soul which was sur- 
rounded with bitter and deadly sorrows, is now made 
exceeding glad with the light of God's countenance. He 

ject of faith — namely, the display of the Divine character in 
raising him on our behalf. This does not derogate from the 
power displayed in the conversion of sinners, for the latter is of 
a different kind, and of a higher order, than the physical power 
exerted in the resurrection of Jesus. . 



23 



who was sunk into the deepest wretchedness, is now in- 
heriting blessedness beyond — infinitely beyond — our most 
exalted conceptions. The fulness of the Divine delight 
now rests upon Him, who, as a victim, poL^ued and 
accursed in the eye of the law, suffered without the 
gates of the city. He who once was excluded the presence 
and the house of God, is now in the heavenly holy 
place, and at the right hand of the Majesty on high. 
How delightful to turn from that preternatural dark- 
ness which covered him on Calvary, and which was so 
expressive of the Divine displeasure against sin, — to his 
resurrection and his glory, as the most expressive signs 
of the Divine complacency in his finished righteous- 
ness ! How cheering to contrast his misery on earth 
with his bliss in heaven — the gloom of Gethsemane 
and the cross, with the meridian sunshine which now 
encompasses him on Mount Zion — his bitter and heart- 
rending exclamations in the house of mourning, with his 
songs of praise in that temple, where the glory of God, 
as his God and Father, for ever rests, 

In considering the glory of Christ, it is necessary to 
contemplate his ascension into heaven, and the station 
he there fills. He entered the heavenly holy place as 
a triumphant conqueror, having overcome Satan, and 
sin, and death, Psalm xxiv. 7 — 10. He ascended 
amidst the loud and joyful acclamations of the heavenly 
hosts, Psalm lxviii. 17, 18. He entered the temple 
in the character of the High Priest with his own blood, 
and solemnly offered it unto God, Heb. ix. 11, 12. 
The character which he had displayed in his sufferings 
upon earth, and which his manifold woes had served to 
illustrate, must have given the greatest weight to what 
he solemnly declared by his sacrifice in the heavenly 
sanctuary. He there afresh exhibited the collected ex- 
cellencies which he had manifested on the cross. In 
the midst of the invisible hosts he vindicated the in- 



24 



jured character of God : declared his law to be holy, 
and just, and good ; condemned sin as exceeding sin- 
ful, and laid its undivided blame upon man. The so- 
lemn declaration of such a personage, who was so fully 
competent in every respect to judge in the case — and 
who, moreover, had suffered unto death — must have 
produced the most powerful impressions on the whole 
of the heavenly worshippers. Thus did he complete 
the atonement, and thus did he inspire all around, 
whether angels or redeemed sinners, with the highest 
reverence and love for the character of God, the deep- 
est abhorrence of sin, and the most sacred regard to 
righteousness. 

Having finished this part of his undertaking, God 
called him to his right hand ; set him on the throne of 
David, as the King of the spiritual Israel ; and invested 
him with the government of all worlds, for the sake of 
his church, Psalm ex. 1. Isaiah ix. 6, 7- By this ex- 
altation, Jehovah gave the brightest display of that in- 
finite complacency with which he viewed the high and 
hallowed character of the Mediator, and of the delight 
he felt on seeing the redemption of sinners secured in 
a way so honourable to him, and so suited to them. The 
songs of angels, and of redeemed sinners, in which the 
Lamb is declared to be worthy of " all blessing, and 
honour, and glory, and riches," are but an echo of the 
language of the Father, when he seated him as a Priest 
upon his throne, and called all orders of creatures to 
worship and serve him. He delighted in so glorious a 
demonstration of his holiness — such security for the 
ends and honour of his government — such a display of 
his manifold wisdom and of the riches of his grace—and 
such a proof and illustration of the full harmony of his 
perfections, as were furnished by the sufferings and re- 
ward of his Son. Must it not, then, be a part, and a 
great part, of the glory of the Saviour, to be thus ac- 



25 



knowledged as worthy of all honour and blessedness 
by Him who is the best judge of genuine merit ? 

In heaven the Redeemer appears as the first-born of 
the family of God, and exhibits in himself that glory 
to which his redeemed are destined to be conformed. 
His body is spiritual,, glorious, vigorous, and incor- 
ruptible, and completely adapted to his exalted station 
as Lord of all. His spirit is filled with unutterable 
blessedness in the enjoyment of the divine love. He 
is happy in a constant sense of the divine complacency 
in his obedience and death, and in his official admini- 
stration in the heavenly temple. In this temple he 
sits as Lord, having the whole charge of its sacred ser- 
vices. There he leads the song, intercedes for his 
people, presents and procures the acceptance of their 
services, and communicates all the blessings of the ever- 
lasting covenant. There he exhibits to the whole of 
the heavenly hosts the full effulgence of the divine per- 
fections. In this delightful abode, his redeemed cleave 
to him with the utmost ardour of love, contemplate his 
personal and official glory with exquisite delight, and 
ever triumph in him with the highest exultation. He 
is blessed in seeing them blessed, and delights in com- 
municating to them fresh enjoyments, and causing them 
to participate in all his manifold and exalted joys. He 
exults as he surveys and forwards his work of salvation. 
This work he considers his highest glory, John xii. 
23, 24. All his external grandeur is viewed by him 
as subordinate and subservient to his mediatorial cha- 
racter. In a word, the noble — the divine — feelings, 
which animated him when, for the sake of removing 
misery, and imparting happiness, he bled, and groan- 
ed, and died, are in heaven completely gratified. Thus 
he sees the travail of his soul, and is satisfied, Isaiah 
liii. 11. 

vol. i. c 



26 



The deep interest taken by the Saviour in the glory 
promised him,, appears in the prayers which he poured 
out unto God for deliverance from the power of death., 
and for that life which is now given him. In Psalm 
xxi. we read of the request of his lips, and the desire 
of his heart, as occupied with the blessings of the 
Divine goodness., — with the crown of glory which he 
now wears, — with his everlasting life as Mediator,— 
with his being constituted the medium of blessings to 
many j, and with the enjoyment of the light of his Fa- 
ther's countenance. In Psalm xxii. he fervently prays 
for deliverance ; and he intimates,, that, upon his re- 
quest being granted, he should declare the character of 
God to his brethren, in the midst of the general as- 
sembly and church of the first-born. Pie himself bless- 
es God for hearing his prayers, and calls upon the peo- 
ple to join in the delightful exercise of praising Him 
who had not despised the affliction of the afflicted One, 
but had granted him the desire of his heart. He also 
exults in the prospect of all the ends of the earth being 
blessed with his salvation, and made to rejoice in the 
benefits of his sacrifice. Similar are his prayers and 
thanksgivings in Psalms lxix. cxvi. cxviii. in which he 
declares his sufferings, expresses his gratitude to God, 
and his assured confidence that he should ultimately 
triumph in the full and final salvation of his people. 

The interest he took in his future glory appears in 
the frequent references he made to it when conversing 
with his disciples, and in his public discourses. We 
cannot read his history without seeing that eternity 
was ever before him ; that he longed for the time when 
the Gospel should be preached to all nations ; when the 
way into the holiest of all should be laid open; and 
when he, in his high character, as a Priest upon his 
throne, should unfold what " eye had not seen, what 
ear had not heard, and what never could have entered 



21 



the mind of man or of angel." 1 Cor. ii. 9. With these 
views he endeavoured to comfort his disciples on the 
night on which he was betrayed. Hence he dwelt on 
the blessed consequences of his entrance into heaven,, 
as they respected the glory of God, his own glory , and 
the cause of truth and salvation among men. 

Surely, then, it becomes us to take up all these views. 
If his resurrection declares him to be indeed the Son of 
God, Romans i. 4 ; — if it proves the perfection of his 
sacrifice, 1 Cor. xv. 17, 20; Romans iv. 25; — if the 
glory of God is made manifest by it, Phil. ii. 9-11 — it 
must be at once our duty and our privilege to place un- 
suspecting confidence in his finished work, 1 Peter i. 21. 
If these important truths are still farther demonstrated 
by his exaltation and glory in the heavenly sanctuary, 
then all that could be done to satisfy us has been fully 
accomplished. I need not say that nothing can pacify 
conscience, upon solid grounds, but that which satisfied 
the justice of Heaven ; and hence the preciousness of 
that Gospel which demonstrates that Divine justice is 
satisfied, perfectly and for ever. How animating it is 
to see the Almighty illustrate by facts what he pro- 
claimed from the excellent glory, when he said, " This 
is my Son, the beloved, in whom I am well pleased," 
Matth. xvii. 5. Here he is revealed in the endearing 
character of " the God of Peace/' and from this view 
of his character springs the hope of the guilty. 

It is in connection with this revelation that he calls 
upon sinners to come to him through Christ, and pro- 
mises pardon and eternal life to all who believe his 
testimony j, and who (if I may be allowed the expres- 
sion) take him at his word, and venture their eternity 
upon it. It is the knowledge of these spiritual things 
that quickens the dead in trespasses and sins. It brings 
them into a state of holy fellowship with the Saviour, 
with whom all who believe are raised and made par- 



28 



takers of a new life, Ephes. ii. 4-7. Now, the sinner 
can allow his conscience to depict the true character of 
his heart and his sinful ways — he can admit, without 
palliation, all that it can say of the number and aggra- 
vations of his crimes ; because, however heavy and odi- 
ous its charges may be, the resurrection and glory of 
Christ, as by public adjudication, set before him a right- 
eousness already perfectly finished, and honourably re- 
warded, 1 Tim. i. 13 — 16, In the Divine testimony 
concerning his work and elevation is concentrated the 
very essence of " the word of reconciliation/' 2 Cor. v- 
18, 19. Acts xiii. 32 — 37. Here every perplexing 
question as to the ground of acceptance is answered in 
a way which at once gives rest to the trembling con- 
science, and produces godly sorrow and deep contri- 
tion. 

The contemplation of the Divine character, as thus 
manifested in the glory of Christ, has the most power- 
ful influence in sanctifying the soul. When we think 
of the principles, the qualities, and the deeds, which 
adorned the character of our Lord when suffering for 
sin, and view the divine delight in them, displayed in 
his exaltation, we see what that character is, which 
calls forth the approbation of Heaven, and conformity 
to which is essential to happiness. While we find peace 
in the blood of the cross, we are attracted towards God, 
and our affections captivated, by the excellencies un- 
folded in the means of our deliverance. Thus the cor- 
ruption of the heart receives a mortal stroke — we are 
delivered from worldly lusts — the mind is elevated above 
every grovelling and ensnaring attachment — and the 
character is made meet for the inheritance of the saints 
in light. 

Such is the influence of the Gospel of peace. Hav- 
ing found mercy through faith in the blood of Christ, 
the love of God is implanted, a filial dread of his dis- 



29 



pleasure is felt, and an ardent desire of deliverance from 
sin, and of the Divine approbation, is produced. We 
are thus led to inquire, What shall I render to the Lord 
for his manifold blessings ? how shall I express my gra- 
titude, and give vent to my love, and become the object 
of the complacency of my God and Father ? In answer 
to such inquiries we are directed to the wondrous ex- 
cellencies of the character of Christ, and are taught 
that such are the principles, dispositions, and deport- 
ment, in which God delights ; and in proof of which we 
are referred to the exaltation and the grandeur of the 
Redeemer as the reward of his work, Phil. ii. 5 — IS* 
This leads our mind to heaven, and to the glory of the 
Saviour there ; and excites us to study conformity to 
his spirit and behaviour, as the great pattern of all that 
is excellent. There is every thing in this high example 
to call forth our devoutest affection and constant imi- 
tation, Who is he whose character has thus been ho- 
noured of God, and in whom he rests with such delight- 
ful satisfaction ? Is he not our own Friend, Deliverer, 
and Brother ? What called forth the qualities and ex- 
cellencies thus applauded of heaven ? what exercised 
them ? what brightened and increased their positive 
glory ? Was it not his sufferings for us ? What are the 
principles thus gloriously rewarded ? Are thev not the 
principles which moved him to undertake our cause, 
and to continue his career of free, generous, and disin- 
terested love in our behalf till he could say, " It is fi- 
nished V Must we not seek them in that union of 
mercy and truth, of righteousness and peace, which is 
displayed in his whole character, and which is the glory 
of his salvation ? Yes ; we see them in that love to God 
and zeal for his glory, which moved him to the firm de- 
termination, that, rather than our redemption should be 
at the expense of the Divine justice, he would bare his 
breast to the sword of Heaven, and encounter all its 



30 



terrors. We see them in that love to men which mov- 
ed him to veil his glory, to stoop to shame, wretched- 
ness, and death, that he might redeem the guilty and 
unworthy from merited misery and wrath — We see them 
in his profound veneration for justice and integrity, 
united with the most tender compassion for sinners, and 
unbounded goodness towards them — We see them in 
his meek resignation to the will of God, his cheerful 
submission to his appointments, and his patient endu- 
rance of all that the Judge saw meet to inflict, united 
with unquenchable love and zeal, continually burning 
in the cause of the lost and the unworthy children of 
men — In a word, we see them in the collected and 
wondrous excellencies which shone in their highest 
glory, when, in his obedience unto death, he displayed 
the character of God as at once just and merciful in per- 
fection. Surely, then, excellencies which were manifest- 
ed in our own behalf, and for our eternal deliverance 
from evil, and our everlasting enjoyment of all good, 
must command our gratitude and admiration. The sight 
of that glory which marks the ineffable delight of the 
Father in these principles must convince us of the 
strength of his own love towards us, and of the exceed* 
ing riches of his grace. 

The consideration of the design of the Redeemer's 
glory is calculated to produce the same result. Has he 
been raised from the dead ? It is as the first fruits of 
them that slept ; so that his resurrection is the pledge 
of ours. If we think of his glorified body, we know 
that it is the pattern after which these vile bodies shall 
one day be fashioned, Phil. iii. 21. If we follow him 
in his ascent to heaven, and hear the call to admit him 
as " the Lord, mighty in battle," we see him as the 
Conqueror of our foes, and as the Captain of our sal- 
vation, Psalm xxiv. 7 — 10, and Ixviii. 18. If we view 
him as the High Priest entering within the veil, we 
know that he entered as our forerunner, and that he 



31 



there offered himself, and completed his expiatory work 
in our behalf, Heb. vi. 20, and ix. 11, 12, 21—26. If 
we look to him when seated as a priest upon his throne, 
we remember that he hath " made us kings and priests 
unto God, even his Father f Rev. v. % 10; that he is 
there as the builder of the temple of the Lord, and that 
as such he will bear the glory ; Zech. vi. 13 ; that he 
still intercedes for us ; and that he is ever employed in 
watching over our interests, and securing our safety 
and our bliss. Heb. vii. 25. Rom. v. 9, 10. If we 
look to him as Lord of all worlds, we know that all 
things are overruled for our good. If we dwell upon 
his blessedness, we see it arising from the enjoyment of 
the delightful complacency of Jehovah in his work for 
us ; and from beholding the- blessed fruits of it in our 
redemption and our blessedness. If we think of his 
second coming and his glory then to be revealed, we re- 
member that he comes to complete our salvation, and 
to consummate our happiness. 

What an attraction is there in the glory of our Head 
to draw the heart to heaven ! How sweet and satisfy- 
ing to look into the holiest of all, and there to contem- 
plate his majesty and his goodness — the grandeur of 
his presence, and the beauties of his character, together 
with his official ministrations, and the constant and rich 
communications of his grace ! How soothing and ani- 
mating to behold the countless hosts of the redeemed 
receiving the liberal diffusions of his unrestrained boun- 
ty, drinking at the fountain-head of all blessedness, 
and as so many mirrors reflecting the lustre of his glo- 
rious excellencies ! To see his saints around him. 
sparkling forth their borrowed glory to his eternal 
praise, must inflame the heart with love the most ar- 
dent, and fill it with bliss the most sublime and trans- 
porting. The hope of this glory must purify the soul : 
for it is the hope of seeing the Redeemer as he is, and 



32 



of being completely like to him. It is the hope of par- 
ticipating in those pure and spiritual pleasures which 
are at the right hand of God, and in that fulness of 
divine joy which is in his high presence ; and it is the 
hope of uniting with the heavenly High Priest, and all 
the heavenly family, in the exalted and hallowed ex- 
ercises of the heavenly temple. This is not the hope 
of contemplating mere abstract excellence, but of be- 
holding and enjoying glory most interesting to our- 
selves. Hence Christians are exhorted, as persons risen 
with Christ, to seek the things which are in heaven, 
and to set their affections on the glorious objects which 
are exhibited where he sitteth on the right hand of the 
Majesty on high, Col. iii. 1 — 4. That superiority to 
the world which is essential to genuine religion, springs 
from faith in the glory of Him who hath abolished 
death, and hath brought life and incorruption to light 
by the gospel. Shall we have such a Head and Re- 
presentative, seated on such a throne, and engaged in 
such ministrations for us, and shall we not set our af- 
fections on that world 

" Where our best friend and brethren dwell. 
Where God our Saviour reigns ?" 

This great object of hope is the source of consolation 
and support amidst the many and heavy afflictions of 
life. In the day of adversity the ancient worthies, and 
the apostles of Christ, comforted themselves by remem- 
bering, that he who raised up, and glorified the Saviour, 
would also raise up and glorify them. The resurrec- 
tion of Christ hath begotten us to the lively hope of an 
inheritance beyond the grave ; and this animates with 
joy unutterable and full of glory, even in the midst of 
manifold trials, 1 Peter i. 3 — 6. When we look with- 
in the veil, how poor, insignificant, and unsatisfactory. 



33 



do the enjoyments of time appear ! how slight and in- 
considerable do we feel our troubles,, when we look to 
the things which are unseen and eternal ! Rom. viii. 
17, 18. 2 Cor. iv. 17, 18. Every successive view of 
these realities delights, elevates, and purines the spirit. 
The heart, while it dwells on them, is overcome by a 
sense of their grandeur, and satisfied by the conviction 
of their unspeakable worth. The mind is thus calmed. 
Meek resignation, and patient submission to the chas- 
tening hand of the Father of mercies, are cherished, in 
the full confidence that all is in love, and that the light 
and momentary afflictions of this state are working out 
a far more exceeding and an eternal weight of glory. 

These considerations alleviate our grief when be- 
reaved of Christian relatives and friends. In such cir- 
cumstances we are reminded, that, as Jesus died and 
rose again, so they who sleep in him shall God bring 
with him ; that the Lord shall come from heaven, shall 
redeem his people from the grave, and take them to be 
for ever with himself. The Christian is enabled to look 
forward to the day of Christ as that on which his re- 
union with his departed friends shall be completed, 
never more to be dissolved. He is thus enabled to an- 
ticipate his own dissolution, with peace, and hope, and 
joy. Looking to him who hath died and risen again, 
he rejoices that he hath overcome death, and that thus 
it is now a messenger of peace. Jesus died and rose 
again, that his people might be able to say, " All things 
are ours, whether life or death so that " neither 
death nor life, things present nor things to come, shall 
ever separate from the love of Christ, or from the love 
of God manifested through him, 1 Cor. iii. 21, 22. 
Rom. viii. 35 — S,Q. Contemplating the Redeemer, we 
anticipate the resurrection-morn, when, standing on 
the brink of the grave, from which we have just been 
delivered, we shall exclaim with triumphant rapture.. 



34 



" O deaths where is thy sting ? O grave, where is thy 
victory ? The sting of death is sin ; the strength of 
sin is the law ; but thanks be to God who hath given 
us the victory through our Lord Jesus Christ." Then, 
my dear friend, our sun shall no more go down, neither 
shall our moon withdraw itself ; for the Lord shall be 
our everlasting light, and the days of our mourning 
shall be ended. I am, &c. 



LETTER III. 

ON THE INVITATIONS AND PROMISES OF THE GOSPEL, 

The importance of understanding the invitations and promises 
of the Gospel — The former addressed to men considered as 
sinners, the latter respect them as believers — Self-examination 
not designed to find a warrant to go to Christ — This illustrat- 
ed by a reference to the manna, the cities of refuge, and the 
brazen serpent — The happy effects of the knowledge of the 
truth — The study of the character of Christ necessary to our 
sanctification — The great object of faith should be steadily 
contemplated — General reflections, 

MY DEAR FRIEND, 

It is of great importance to understand the invitations 
and promises of the Gospel, in order to our perceiving 
that it is the only source of relief and comfort to a guil- 
ty creature. The message of reconciliation finds us in 
a state of condemnation and sin. In this state its bless- 
ed light rises upon us, and, shining forth in all its glory, 
reveals the righteousness and salvation of Christ as at 
hand. It invites the guilty to come to the Saviour, 
and promises the many and precious blessings of re- 
demption to every sinner who believes the testimony of 
heaven respecting his atonement. Those who are in- 

5 



35 



vited are not a particular class of persons, distinguish- 
ed by certain excellencies or qualifications, but all maib- 
kind. They are described only by those necessitous 
and wretched circumstances which are common to men. 
The " weary and the heavy laden/' " the hungry and 
the thirsty," are sinners considered simply as miserable 
and as longing for happiness. They are addressed, not 
as sensible sinners, or as hungering and thirsting after 
Christ and spiritual blessings, but as " spending their 
money for that which is not bread, and their labour for 
that which satisfieth not/' Isaiah lv. 1—3. To such, 
in all their guilt, are the invitations of the Gospel given, 
and the promises of mercy and eternal life are made to 
them, considered as coming to the Saviour. 

The invitations of the Gospel are addressed to all — 
the promises respect believers only. There is a sense, 
indeed, in which the promises also are addressed to sin- 
ners. They are invited to come to Christ, and are pro- 
mised rest if they comply with his gracious call, Matth. 
xi. 28. The wicked and the unrighteous are called to 
forsake their ways and their thoughts, and to return 
unto the Lord, by obeying his counsel; to hear, that 
their souls may live ; and they are promised mercy and 
abundant pardon, as thus returning to him by faith in 
Christ, Isaiah Iv. 3, 6, 7. The feast of love is pre- 
pared, and all are entreated to partake of it. But it is 
only by coming to the Redeemer that the mercies of the 
everlasting covenant can be actually enjoyed, and it is 
on this supposition, or as believing the Gospel, and so 
turning to God, that they are promised them. When 
promises are made to the guilty, while " far from right- 
eousness," the design is not to comfort them while con- 
tinuing in unbelief and impenitence, but to exhibit the 
cause, or spring, of salvation, even the free love of God, 
and to encourage them to come instantly to the Saviour. 
Such passages of Scripture show that no complicated 



36 



process is to be gone through in order to our acceptance; 
that no holy preparation is requisite ; and that no per- 
plexing course of discipline is required, that we may 
be qualified for an interest in the righteousness and sal- 
vation of Christ. They show, that, on believing the 
Gospel the sinner has access into a state of favour with 
God, and enjoys the blessing of peace with him through 
resting his hopes on the atonement of Jesus. 

On the other hand, my dear friend, when promises 
are made to particular characters, as when the vision 
of God is promised to cc the pure in heart/' and the 
inheritance of the heavenly land " to the meek," Matt, 
v. 5, 8 ; the design is to point out the state of mind 
necessary to the actual enjoyment of the blessings. This 
state of mind is not mentioned as the ground or meri- 
torious cause why the blessings in question are bestow- 
ed, but as essential to our being meet for deriving hap- 
piness from them, and so to their being blessings to us. 
No sinner has a warrant to consider himself possessed 
of the blessings exhibited in any promise, which teaches 
either the cause of salvation or the character of the 
saved, unless he has believed the Gospel. In the very 
nature of things, the blessings of redemption cannot 
otherwise be enjoyed. 

I beg you to notice that there is a wide difference 
between sinners being warranted to come to Christ as 
they are, for the mercies of his covenant, and being 
warranted, while in their sins, to look on those mercies 
as already theirs. God is already well pleased in his 
Son ; and it is a blessed truth, that the blessings of 
salvation may all be had on believing in Him. But 
while sinners believe in God as the justifier of the un- 
godly, they hope for eternal life as in a justified state, 
and have their hope confirmed by growing meetness for 
the blessing. The mercies of the new covenant are 
proposed to all, but only believers embrace them. Hence,, 



37 



promises that respect character are of the first moment 
even to the ungodly, as they teach them that a change 
of mind, as well as a change of state, is necessary to 
happiness — that the happiness which can satisfy the 
heart is to be had only in the favour and fellowship of 
God ; and that the Saviour alone can communicate 
that blessedness which meets their necessities, and can 
gratify the cravings of their restless and unhappy 
spirits. 

While such promises are to be viewed in this light, 
they ought also to be taken in connection with the other 
promises of Scripture, in which is exhibited the spring 
of redemption. The latter have been called absolute 
promises. If by this is meant that, not for any thing 
in us, but exclusively for the sake of Christ, we are 
blessed, then, all promises are in this sense absolute. 
When they are made to particular characters it is not 
on account of any goodness in them, but for the sake of 
him through whom all of them are " yea and amen,''' 
2 Cor. i. 20. The promises that respect the coming 
and the work of Christ are absolute, as are all promises 
of a similar nature ; — but yet promises made to men, as 
possessed of a certain character, are not properly condi- 
tional. It is necessary, for example, that a medicine 
be used before it can effect a cure, not as a condition, 
but because, from the very nature of the thing, it cannot 
otherwise be of service. Promises which respect the 
church, considered collectively, and which relate to her 
future increase and extension as a body, are absolute, 
because they are not directly connected with the cha- 
racter of her present members, but not as opposed to 
others, as if the latter were properly conditional. All 
the promises of God are free, whether they respect the 
cause of salvation or the character of the saved. On 
viewing these two kinds of promises, along with the free 
invitations of the Gospel, it will be seen, that the first 



38 



genuine comfort of a Christian is obtained by believing 
in the work of Christ, and not from any thing in him- 
self. It will be found also, that all classes of sinners 
have the same warrant to go to the Redeemer to receive 
the blessings of redemption that Christians have to en- 
joy them. It will be no less evident, that it is by go- 
ing as we are, to the Saviour, that we are changed in 
mind, and so become possessed of those holy principles 
and dispositions, which capacitate us for the actual en- 
joyment of the blessings of mercy ; so that, while the 
necessity of a change of mind is taught, the way in 
which it is effected is clearly exhibited. I need not re- 
mind you, that there is a wide difference between a 
warrant to take and possess the blessings of salvation, 
and the actual enjoyment of them. The former rests 
upon the free invitations and promises of God addressed 
to the world at large, the latter is the result of embrac- 
ing them. 

The Gospel produces effects in all who believe it cor- 
responding with its nature, and proportioned to the de- 
gree in which it is understood and believed. These ef- 
fects, however, do not constitute our title to the bless- 
ings of redemption. If the question is put, u How shall 
I obtain rest to my guilty soul ?" an answer is not to 
be sought by self-examination ; as if we had no ground 
for resting on the work of Christ for pardon and accept- 
ance, unless through the medium of some good thing in 
ourselves. We must seek an answer to this question in 
the Gospel itself, and by looking from ourselves to that 
which is without us, even to the perfect sacrifice of the 
Son of God. 

The power of genuine religion consists in the Gospel 
dwelling in the heart, and moulding the whole man by 
its divine energy into a glorious conformity to its spirit. 
Scriptural evidences of faith are never properly employ- 
ed, then, except when they are used to ascertain whe-> 



39 



ther we are indeed living by faith in the work of Christy 
and deriving our peace exclusively from it. When con- 
scious that we are cleaving to his cross, of what are we 
conscious but of fully admitting that we are justly con- 
demned, that salvation must be a matter of the purest 
favour, and that nothing but the work there finished 
affords us the smallest hope ? We are not at such a time 
comforting ourselves with the thought, that we have 
done well in thus trusting in the atonement, but we 
find ourselves shut up to it. Even when we can say, 
w Lord thou knowest all things, thou knowest that 
I love thee we are not so much occupied with the 
purity and strength of our love, as overcome by the un- 
utterable love of the Saviour to us. 

It is undoubtedly of the first importance to examine 
ourselves, to ascertain whether we are advancing or 
declining in true religion, and to discover and correct 
what may be amiss in our spirit and conduct. The 
knowledge thus obtained of our character and wants, 
will be the means of exciting us to cleave more closely 
to the cross of Christ, and to look more fervently to 
him for the blessings of his grace. There is also an 
unspeakable pleasure in perceiving, from evident ef- 
fects of a holy and spiritual kind, that the truth real- 
ly dwells in us. This is a proof ever growing, that 
the Gospel is the medicine which cures of the disease 
of sin, and imparts the blessing of spiritual health. It 
will tend greatly to confirm our faith, while it will 
gratify the sacred desires of the heart, and excite 
much gratitude and thanksgiving to God. On seeing 
the advancement of our cure, we shall be encouraged 
to continue in his fellowship, and must the more prize 
his goodness. But we ought not to examine ourselves 
to ascertain whether the Gospel is addressed to us, and 
whether we are warranted to expect the blessings of 
salvation on coming to the Saviour. These blessings 



40 



are proclaimed as the free gift of God to all who be- 
lieve., independently of the previous state of their mind,, 
however ungodly and wicked it may have been. Our 
concern,, therefore., in the first instance, is not to look 
into ourselves for evidences of a change of heart, but 
rather to look to the atonement of Christ, which is the 
hope set before us, and through which alone all the 
blessings of mercy can ever be obtained, Isaiah i. 18. 
Hosea xiv. 1 — 4. Jer. iii. 1, 12, 13, 21 — 25. Luke 
xv. 1, 2, 20—26. Acts iii. 19—21. Rom. iv. 4—8. 

The true evidence of an actual interest in these bless- 
ings is seen in our believing the full and free declara- 
tions of the Gospel to the chief of sinners. It is only, 
then, in so far as our spirit and actions flow from this 
faith, that they prove our relation to God ; so that our 
relief and comfort, under a sense of guilt and unwor- 
thiness, must ever spring from the message of mercy 
addressed to all indiscriminately. * 

* In reference to this subject I shall quote a passage from the 
memoir of the excellent Mr. Henry Martyn. Speaking of a 
particular affliction, the writer, says, " His illness was of some 
continuance, and in it he was assaulted by a temptation more 
dangerous than uncommon — a temptation to look to himself for 
some qualification with which to approach the Saviour — for some- 
thing to warrant his confidence in him, and hope of acceptance 
from him. Searching for evidences for the purposes of ascer- 
taining whether we are in Christ widely differs from searching for 
them to warrant a boldness of access through Christ ; for this we 
require no evidence, but need only the passport of faith and our 
own wretchedness, and, as it is the design of our great adversary 
(such is his subtilty) to lead us to deny the evidences of faith 
altogether, so it is his purpose to betray us into a mistaken use 
of them. We find Mr. Martyn at this time expressing himself 
thus : — 4 I could derive no comfort from reflecting on my past 
life. Indeed, exactly in proportion as I looked for evidences of 
grace, I lost that brokenness of spirit I wished to retain, and 
could not lie with simplicity at the foot of the cross. I really 



41 



Allow me to remind you, that, as we never can ex- 
perience or see the effects of faith till we believe, it 
must be preposterous to look for them previously to be- 
lieving. On the same principle it must be vain to look 
for them if we are not continuing in the faith of the 
Gospel, or to expect that they will go beyond the mea- 
sure of our faith in it. Seek, then, a firm and an abid- 
ing persuasion of its truth and of its glory. It is not 
the certainty or the excellence of things considered in 
themselves, but our persuasion of their certainty and 
excellence, that affects us. Look up, then, for the 
Holy Spirit, that he may lead you into all the truth. 

Forget not, my dear friend, that the effects of faith 
do not form the ground of access to God. I shall en- 
deavour to illustrate this by a few examples. Every 
one, you know, in the camp of Israel had the same war- 
rant to go out in the morning to gather the promised 
manna, and to bring it home for his own use, Exodus 
xvi. 11 — 35. When he had gathered it and eaten, his 
hunger was satisfied. This was, no doubt, a greater 
degree of enjoyment than that which he experienced 
when he barely remembered the promise of the man- 
na, and his consequent warrant to expect it on his 
going for it. But no one can for a moment imagine, 
that he could suppose that his appetite for the manna 
entitled him to go forth in the confidence of obtaining 
it, or that his enjoyment in partaking of it, and the 
vigour he acquired by it, constituted his right to it. He 
must have known that it was the gift of God to him, 
which was confirmed by the miraculous way in which 
it was provided. In other cases, the means employed 
by the God of Providence often lead the heart from 

thought that I was departing this life. I began to pray as on 
the verge of eternity, and the Lord was pleased to break my hard 
heart.' " — Memoir of Mr. Henry Marty rr, p. 185. 



42 



himself, but in this case no visible means were used, 
so that the direct agency of God was set before the 
mind. The sensation of hunger led the Israelite to go 
for the manna, but was not his warrant to expect it ; 
this consisted solely in the promise of God, and the ac- 
companying call to go in search of it. In like manner, 
a sense of want and of danger leads a sinner to the Sa- 
viour, but is not his warrant for expecting relief. It 
excites him to go to Christ for deliverance and eternal 
life, but is not his title to any blessing. And as the 
enjoyment and the vigour which flowed from eating the 
manna did not form the title of an Israelite to it, so, in 
like manner, the spiritual health and vigour which are 
connected with the faith of the Gospel by no means 
constitute the title of Christians to the blessings of re- 
demption. When a sinner believes in Christ he is more 
happy than when he barely heard that salvation was 
promised to all who come to him ; but this does not 
arise from seeing, in the effects of his coming to him, 
a title to the blessings of the Gospel. He sees his title 
to these blessings in the declarations of God, founded 
on the work of his Son, and he draws his comfort from 
the character and the cross of Christ. He does not, 
under a sense of guilt, draw his consolation from his 
obedience, as if it were the source of his joy, but, tak- 
ing it from the work of the Saviour, he finds happiness 
in his obedience as an expression of gratitude to his de- 
liverer — of love to his excellencies as unfolded in the 
mode of his deliverance — of his desire to resemble that 
worth which he loves and admires — and of his delight 
in all that is spiritual and holy. In his devotions he is 
blessed with the enjoyment of fellowship with him 
whose favour is life — in whose presence, and in con- 
formity to whose character, there is pure and satisfying- 
joy. Thus every act of obedience has some comfort at- 



43 



tending it, and holiness and happiness are found to be 
inseparable. 

I might illustrate the same truth by the case of the 
manslayer who fled to the city of refuge, Numb. xxxv. 
14 — 29. Every such character had a warrant to flee 
to such a city in the confidence of there being safe, and 
this would be a comfort to him when he felt himself 
in danger. His sense of danger was necessary to in- 
duce him to flee, but was not a ground of confidence, 
nor was it a title to safety. Nor could the sense of se- 
curity which he felt on entering the place of refuge, or 
his gratitude for the provision made for it, ever be 
viewed by him as entitling him to his preservation. 
Mere distress of mind, then, can be no ground of hope 
to a sinner any more than the sense of danger in the 
manslayer could secure him while without the place of 
refuge. Neither can the gratitude of a Christian for 
his deliverance, of which his new life is one continued 
expression, be considered by him as the ground of his 
interest in the blessings of mercy. 

Similar observations may be made on the history of 
the brazen serpent. Every one who had been bitten 
with the fiery serpents had reason to expect a complete 
cure on his looking to the serpent of brass. The be- 
lief of this would comfort the mind, when pained, in 
consequence of being stung. The comfort, however, of 
the diseased Israelite would be exceedingly increased, 
when, on looking to the brazen serpent, he found him- 
self cured. But his cure could never be viewed by him 
as his title to look to the serpent for the cure, as it be- 
hoved him to look to it before he could be cured. His 
disorder could not otherwise be even lessened, and fool- 
ish and impious had it been to attempt a cure in some 
other way before looking as commanded. The health 
which followed his looking would be a cause of joy ; 
would make him bless God for the provision made for 



44 



his recovery, and would show that he had not mistaken 
the Divine order ; but never would he suppose that the 
blessing was the title to itself. 

In like manner, when a sinner, encouraged by the 
general invitations and declarations of the Gospel, first 
looks to the Saviour, he finds rest to his soul in that 
which is exhibited to all, and, at the same time, he 
finds a cure. The character of God, as revealed in the 
Gospel, deeply affects him. Contemplating his rich 
grace and mercy, as manifested in the cross of Christ* 
his heart is warmed toward the Father of all goodness, 
and is loosened from sin. That love, which is the health 
of the soul, is kindled and kept alive by intense and 
constant admiration of the Divine glory shining in the 
face of the Redeemer. Conscious that the one perfect 
sacrifice of Christ, and the Divine promise of eternal 
life through it, are his whole relief, he is captivated 
by the moral and spiritual glories discovered in his 
plan of salvation. His spiritual cure is thus begun, 
and it advances as he lives by faith in the Saviour. His 
spiritual health, which consists in the love of the Di- 
vine character, and in likeness to the Saviour, is invi- 
gorated by a steady reliance on the atonement. This 
health, however, he never can consider as constituting 
his title to the blessings of redemption. In fact, it is 
itself the great blessing of the everlasting covenant, 
and without it no one of them can be properly enjoy- 
ed. It is not a mere appendage to salvation — it is the 
very thing. The confidence inspired by it is like that 
of a man who has found, by experience, that a parti- 
cular medicine has a salutary effect upon him, and so is 
led to confide the more in the physician who prescrib- 
ed it, and the more confidently and assiduously to use 
it. On every return of his disorder such a man will 
have recourse to the remedy, the happy effects of which 
he had formerly experienced. A healed Israelite, when 



45 



stung a second time, would again have recourse to the 
mode of cure prescribed by heaven,, and, on looking 
afresh to the brazen serpent, would find health and re- 
lief. In like manner, when, by our departure from 
God, and from the word of his grace, we are involved 
in darkness and distress of mind — when, under a sense 
of guilt and folly, we are filled with shame and confu- 
sion — when sin has reared its head, and our evil prin- 
ciples have gained the ascendency, we ought instantly 
to go, as at first, to the cross of Christ, and there seek, 
not only forgiveness, but a cure, for his sake. The ne-< 
gleet of the Scriptural doctrine respecting the general 
invitations of the Gospel, has caused much perplexity 
to Christians, when roused from a state of declension to 
a sense of their guilt and their danger. Often has it 
Icept them from instantly employing the proper means 
of recovery. 

When the real foundation of the Christian's joy and 
confidence in the sight of God is examined, it will be 
found, that all who are the friends of the Saviour adopt 
the language of the apostle of the Gentiles, when he 
expressed himself with proper warmth on the subject : 
ie God forbid that I should glory, save in the cross of 
our Lord Jesus Christ/' Gal. vi. 14. It is by this cross 
that they are raised above the world, and assimilated to 
the spirit of heaven. Our faith waxes stronger as we 
contemplate this wondrous and transforming object. 
Love is thus cherished, and we become more and more 
like to the God of all goodness. The habitual exercise 
of this principle casts out slavish and tormenting fear, 
1 John iv. 18. When we love and delight in God as 
the God of salvation, through the honourable me- 
dium of the work of Christ — when we rejoice, not only 
in our relief from woe, but that it is obtained in a way 
so worthy of the exalted Jehovah — and when all that 
is like to him engages our complacency ; we cannot but 



46 



feel that this is the very temper of heaven itself, and 
are fully satisfied that we have not misapprehended 
the Divine testimony. Finding our minds to be con- 
formed to the character and will of God,, we rejoice in 
him as our Father. We seek not into the inscrutable 
secrets of eternity, but rest assured of his love by what 
we even here know of his goodness. We cannot sup- 
pose that we shall be kept in the other world from lov- 
ing God,, in whom we find all our happiness in this. 
On the contrary, experiencing here, that our bliss arises 
from contemplating and enjoying God, and from holy 
intercourse with him and with his people ; we rest as- 
sured that, as death will make no change in the habits 
of the spirit, the same must be our employment and 
our bliss in the world of light and of love. Heaven is 
more a state, and a certain character, than a place, 
though, no doubt, it is a place ; and the same may be 
said of hell. Whoever, then, is possessed of a heavenly 
state and character of mind, has heaven begun already, 
and is meet for the full enjoyment of it in the other 
world. 

Permit me, then, to recommend to you to study the 
work and character of the Saviour as a manifestation 
of the character of God. Look to his cross, and to the 
principles and aims which animated him there, that 
you may be induced to rest on him amidst all your 
cares, and thus possess that peace which passeth all 
understanding. In this way it is, that gratitude and 
love, esteem and admiration, are most effectually che- 
rished, and that the purest and most exquisite delight 
is made to flow into the mind. In the contemplation 
of that commanding display of excellence which calls 
forth the high approbation of heaven, the heart is trans- 
formed into its likeness; and the sweetest tranquillity and 
comfort are abundantly enjoyed. 



47 



You will perceive, my dear friend, that my great 
design in this letter is, to show how free the promises 
and invitations of the Gospel are ; and how fitted faith 
in the atonement is, to yield peace and consolation to 
the soul, when distressed with a sense of guilt and the 
dread of the Divine displeasure. I dwell on this, be- 
cause I know, from experience, its importance, and that 
many difficulties are felt by an awakened mind in com- 
mitting itself to the free mercy of God, as displayed in 
the Gospel. Here, in opposition to all self-righteous 
plans of seeking peace with God, it is declared, that 
the atonement of the Saviour is that for the sake of 
which he forgives the ungodly. — It is testified that, 
through faith in the atoning sacrifice of Christ, the guil- 
ty sinner is accepted, Rom. iii. 23 — 28. iv. 4 — -7, and 
x. 4 — 13. This is the sum of the Gospel, and on this 
the Scriptures dwell as the great truth to be believed. 

To the Saviour,, as thus revealed, they call upon all 
to come. Do not then perplex yourself with questions 
about the manner of believing,, but consider what it is 
you are called to believe. Instead of disquieting your- 
self about the manner of coming to Christ, think on him 
who invites you to come to him — think of his atone- 
ment and the love there displayed — think on the many 
proofs which have been given of his sacrifice, in his resur- 
rection and glory, and in the many promises of salvation 
through faith in him. You know that you are no far- 
ther conscious of seeing an object than as it affects you ; 
and, in like manner, you are not conscious of believing 
any declaration made to you any further than as what 
you believe impresses you. In the former case, you are 
not, when looking at some interesting object, thinking 
of the manner of your seeing it, but of the thing seen ; 
and, in the latter, you are not thinking of the manner 
of believing the declaration credited by you, but of the 
thing credited, In like manner, in believing the Gos- 



48 



peb the mind is occupied with the thing believed,, and 
not with the manner of believing it. We cannot dwell 1 
on thoughts of the mode in which we see an object, 
without forgetting, in a measure, the object itself ; and 
so, if we are engrossed with questions respecting the 
right mode of believing, the great truth to be believed 
is lost sight of, and, being so, it cannot affect us. Of 
course, there is no wonder that then we cease to derive 
peace, comfort, or purity from it. The mind is con- 
scious of believing the Gospel just in proportion to the 
degree of its faith, or, in other words, in proportion to 
the measure in which it is affected by the truth. The 
great thing, then, is to keep the soul fixed upon the ob- 
ject of belief. 

Study the Scriptures, my dear friend, and particu- 
larly such passages as state most clearly the way of ac- 
ceptance with God in connection with the salutary in- 
fluence of the truth upon the heart. Do this with a 
devout mind, looking up to him who can guide into 
all his truth in its genuine simplicity and glory. If, 
in examining yourself, you see much that is sinful, the 
remedy is not to be found in poring, with heartless 
despondency, upon your disorder, or in attempting, 
by resolutions formed in your own strength, to sub- 
due your sins, but in an instant application to the 
great Physician. " If we confess our sins, God is 
faithful and just to forgive us our sins, and to cleanse 
us from all unrighteousness, 1 John i. Q. The stream 
of godly sorrow may flow in union with peace and joy 
through believing. Nothing can so melt the heart and 
conquer sin as a view of the pardoning mercy of him 
who loved us while in guilt and wretchedness, and 
who still bears with us and pities us. Having much 
forgiven, we love much ; as did one of old, who wash- 
ed the Redeemer's feet with her tears, while she thought 
of the magnitude of the debt which had been frankly 
forgiven her, Luke vii. 3d — 50. 



49 



Suffer me to recommend to you these hints. I trust 
that,, whatever difficulties may be felt in committing 
yourself to the promises of God,, according to his gra- 
cious invitations in the Gospel, they will vanish before 
the word of him who is a meek and lowly teacher, and 
whose compassions never fail. May you enjoy the un- 
speakable happiness which the atonement and the cha- 
racter of the Saviour are calculated to impart. Few, 
even of Christians, enjoy what might be experienced. 
This should lead each to wait simply upon God — to 
commit all his concerns into his hands — and to cast 
upon him all that interests him, in the warranted con- 
fidence that he is willing and able to keep that which 
is committed to him. Proper attention to the invita- 
tions and promises of the Gospel will be found of the 
utmost advantage here. In the hours of darkness and 
fear, look away from yourself to that which is without 
you ; even the immutable and finished work of the ex- 
alted Redeemer. Dwell on the precious calls and en- 
treaties addressed to the guilty and unworthy ; and 
look to the faithful promises which secure the accept- 
ance of every one who, fleeing for refuge to the blood of 
Christ, rests his hope of mercy entirely upon it. Such 
parts of Scripture are addressed to every individual as 
particularly as though no one else were on earth ; and 
they are designed to encourage every sinner to come to 
"the Saviour, just as he is, in the full confidence of a wel- 
come and gracious reception. 

I have witnessed, with pleasure, the influence of 
these views on the bed of death. I have seen Christ- 
ians, amidst the weakness and the pain of a diseased 
frame, dwell with rapture, and speak with fluency, on 
the blissful freeness of the many invitations to sinners 
to come, as they now are, to the Redeemer. In the 
near prospect of death, they have exclaimed, with the 
most triumphant feelings, " I am safe in Christ, not- 

VOL. I. D 



50 



withstanding what I have been, and come to me what 
may/' This has been uttered with an interest and an 
animation indescribable. The finished and unchange- 
able work of the Saviour has been constantly referred 
to ; and, in speaking of it, the mind has risen above it- 
self, the languid countenance has been brightened, and 
the whole appearance has expressed comfort and joy. 
Such a scene is truly edifying and refreshing. It af- 
fords a striking view of the true glory of the Gospel ; 
and makes us witnesses of its power and of its suitable- 
ness to the nature, the wants, and the lot of man, 
Such reliance on the pure mercy and grace of God, 
where true religion had long dwelt, and had been ma- 
nifested in no small degree, is fitted to show that, from 
first to last, the cross of Christ is that in which Christ- 
ians glory, to the exclusion of every other ground of con- 
fidence, in the prospect of death, judgment, and eter- 
nity. I am, &a 

LETTER IV. 

ON THE DESIGN OF OUR LORD'S MISSION. 

4< The spirit of the Lord God is upon me, because the Lord hath 
anointed me to preach good tidings unto the meek ; he hath 
sent me to bind up the broken-hearted, to proclaim liberty to 
the captives, and the opening of the prison to them that are 
bound — To proclaim the acceptable year of the Lord, and the 
day of vengeance of our God ; to comfort all that mourn — To 
appoint unto them that mourn in Zion, to give unto them 
beauty for ashes, the oil of joy for mourning, the garment of 
praise for the spirit of heaviness ; that they might be called 
trees of righteousness, the planting of the Lord, that he might 
be glorified," — Isaiah lxi. 1 — 3. 

MY DEAR FRIEND, 

With a view to the illustration of the freeness of Di- 
vine grace, and of the consolatory nature of the Gospel, 



51 



I shall now direct your attention to the interesting pas- 
sage in the book of Isaiah which was read and expound- 
ed by our Lord in the synagogue of Nazareth. He ap- 
plied it to himself as the Great Prophet,, and taught, 
that it contained the sum of what he was commissioned 
to announce as the the Apostle of our profession, Luke 
iv. 20, 21. It consists, you will observe, of two great 
parts ; the first of which respects the blessings he was 
to publish to the world at large ; and the second, the 
consolation and the joy he was to impart to his people. 
The sorrow referred to in the first part is not to be un- 
derstood of godly sorrow in particular, but of sorrow 
and misery in general, as the unhappy lot of mankind 
in consequence of guilt. The wretchedness he there 
describes is that of those who are in a state of condem- 
nation, and under the enslaving dominion of sin. In a 
word, the first part is a statement of the Gospel, as ad- 
dressed to the guilty and depraved ; the second refers 
to the sorrow which is characteristic of the children of 
God, and is designed to exhibit their happiness under 
all tribulations. 

The Saviour declares, with evident satisfaction, that 
the spirit of God had been imparted to him to sepa- 
rate him to the prophetic office, and to qualify him 
for it. As a prophet he instructs men in the nature of 
his other offices, and hence, by what he announced 
in that capacity, we are led to the whole of his media- 
torial character. In a formal discussion, his offices must 
be distinguished ; but they are in many respects involv- 
ed in each other. Suffice it to remark at present, that 
it is from his instructions, as the messenger of the new 
covenant, that we learn the nature and the glory of all 
his official functions. 

He announces to us that he is sent to preach good 
tidings to the meek. This is a general statement of the 
design of his mission.— The particulars of the good tid- 



52 



iags are afterwards mentioned. In the quotation of the 
passage by Luke, the word poor is used for the w r ord 
meek, Luke iv. 17, IS. — The term often signifies, not 
only the disposition of meekness, but affliction, poverty, 
and distress, which try it, and give occasion for its ex- 
ercise, Isaiah xxix. 19- Psalm xxii. 26, compared with 
Psalm cxxxii. 15. In this sense it must be understood 
here ; for surely the Gospel is not preached exclusive- 
ly to the meek. The message of reconciliation is that 
which, by the blessing of God, implants this gracious 
principle, and, of course, it must be previously preach- 
ed to those who are destitute of it. I speak not, you 
will observe, of constitutional gentleness, but of that 
meekness which springs from faith in the Gospel. The 
meaning here is, that the Messiah was sent to preach 
to the wretched, the afflicted, and the unhappy, of 
every class and character. Surveying all the compli- 
cated woes which abound in this sinful world, the Re- 
deemer exclaims, with godlike benevolence, that he is 
sent with a message, which meets every case of distress, 
and is able to relieve in the most deplorable calami- 
ties. 

The first mentioned blessing is a cure for the broken- 
hearted. This broken heart is not that in particular 
which distinguishes the humble and contrite in spirit. 
He here speaks of the unhappy in general, of whatever 
kind their troubles may be, and from whatever quarter 
they may spring. 

When we look around us, in how many ways do we 
see vexations and troubles assaulting and preying upon 
mankind. ? Some there are whose hearts are the seat of 
deep and painful distress, while there is hardly any 
visible cause of uneasiness. Others have found their 
circumstances, families, or friends, to be inlets to sor- 
row of the most trying nature. Here, some are wretch- 
ed beyond expression, in consequence of relations and 

5 



53 



connexions rashly formed ; and there, others are de- 
ploring their bitter disappointment after much caution 
and care. On the one hand, you see neglect, conten- 
tion, and cruelty ; and, on the other, you behold cha- 
grin, vexation, and settled melancholy. One deplores 
the loss of some darling object, or the failure of some 
apparently well-concerted plan ; and another is over- 
whelmed by the dread, well or ill founded, of invincible 
obstacles in the way of his pursuits. The wishes of 
the heart are often thwarted, the hopes of the mind 
blasted, and vanity inscribed on the best concerted and 
promising of human speculations. 

Multitudes who seem to possess all that the heart 
can wish, feel that there is no real enjoyment in the 
things of this world. Not knowing, however, of any 
better portion, they continue their vain pursuits. They 
are weary of life, and yet are afraid of death. Not sel- 
dom do they envy the irrational creation, and pine away 
in secret, under a load of the most unhappy reflections. 
Though unable altogether to conceal their emotions, 
they are kept by the circumstances in which they are 
placed, and by a regard to appearances, from publishing 
their internal wretchedness. Sometimes they endea- 
vour to get ease by plunging into all manner of sinful 
indulgence and of foolish gaiety. They assume the ap- 
pearance of mirth, and seem to be happy, while, in 
faet, they are in a state of desperation, and are strug- 
gling to escape from themselves. Truly, in such laugh- 
ter, the heart is sorrowful, and the end of that mirth is 
heaviness, Prov. xiv. 13. 

There are others who, unable to restrain themselves, 
become quite ungovernable, and give vent to their in- 
ward misery and restlessness in the worst of passions, 
of words, and outrages against all who come in their 
way* and particularly such as are under them. Often 
do the sufferings, which arise from the instrumentalitv 



54 



of fellow- creatures,, lead the heart from God, and swell 
the mind against the immediate occasion of distress. 
Not seldom do those who suffer from the immediate 
hand of heaven give vent to their uneasiness in mur- 
murings and repinings against Providence. It is pain- 
ful in the extreme,, to a devout mind, to witness the 
strange and infatuated conduct even of the most un- 
happy, who often, on being told of the remedy pro- 
vided in the Gospel, spurn it from them, and seem 
determined to remain wretched rather than yield to its 
influence. 

Allow me here to refer you to some other causes of 
distress. Not a few suffer under a fearful apprehen- 
sion of the wrath of God against sin, and yet shut their 
eyes to the truth, and refuse that blessed relief which 
it proclaims. They sorrow, not because they have 
sinned against heaven, but because of the bitter conse- 
quences they have begun to reap, and the far greater 
evils which they dread to be in store for them. At 
times, however, some of these characters do feel the 
baseness of sin. It is particularly strange that such 
should repel the Gospel of peace. But many are the 
contradictions that meet in the mind of man when un- 
subdued by the grace of God. The dictates of con* 
science are often repressed and resisted ; the love of 
sin and of the world bears every thing before it, and 
prevents the result, which might be expected from a 
consciousness of guilt, and from the intimations of dan- 
ger which the judgment in such cases certainly sug- 
gests. What struggles are often maintained between 
prevailing passions and unwelcome convictions ! 

Many are pining away under a sense of guilt and of 
danger who are altogether ignorant of the Gospel. They 
feel that they are wrong, but have never once heard a 
scriptural statement of the truth ; of these there are 
not a few even in this land of light. Some, having been 



55 



trained in seeking to establish their self-righteous 
methods of justification, and having found that sin, in- 
stead of being subdued, has gained vigour, are broken 
in heart, not because of the evil of their transgressions, 
but because their self-righteous hopes are buried in the 
dust. 

Time would fail me were I to attempt to count all 
the kinds of sorrow which obtain in this state. Suffice 
it to say, that every day manifests that " the sorrow of 
the world worketh death/' 2 Cor. vii, 10. Our own 
observation may satisfy us of this. Scarcely can we 
mingle in society, or look to a public print, without 
being informed, that this and the other one has died of 
a broken heart ; or that some individual is pining away 
under one or other of the many disappointments and 
calamities which afflict the children of men. Often do 
we hear the exclamation : " All is vanity and vexation 
of spirit," Eccles. i. 14. Little, however, can we know 
of the multiplied sorrows of the world. What a spec- 
tacle must they present to the omniscient God ! 

But how delightful to know that, whatever it be 
which has wounded the heart and threatens to break 
it, there is that in the Gospel which can completely 
heal it. Here there is a balm for every wound, a cure 
for every malady. The Redeemer hath come to bind 
up every broken heart. Should its sorrow proceed 
from the same source as did that of the proud and po- 
litic, but the mortified and disappointed, Ahithophel— 
should it spring from the same haughty, yet mean, 
spirit that characterized Ahab ; when, because he was 
denied the inheritance of Naboth, he fell sick, became 
sullen and dejected — should it be the fruit of the same 
temper which reigned in the wretched Saul, when he 
endeavoured to thwart the Divine purposes as to the 
kingdom ; when he said he was " exceedingly distress- 
ed when, in anguish of mind, he consulted with 



56 



a familiar spirit ; and when,, in hopeless despondency, 
he rushed upon death—should it be the wounded pride 
and mortified ambition of a Haman — In a word — 
should it proceed, not only from the events of life, but 
from the very worst and most hateful principles, still, 
even in such a case, is the Gospel of Christ sounded in 
the ears of the broken in heart ; and still does it invite 
them freely to that which can completely cure them. 
It proclaims at once the free pardon of every transgres- 
sion, and the means of complete deliverance from all 
the restless, unhallowed, and unhappy principles and 
passions of the most polluted and wretched of hearts. 
How suited, then, is the message of reconciliation to 
the state of this sinful world, and how fitted to illus- 
trate the loving-kindness of the Saviour ! 

The next blessing which Christ announces to the 
world is that of liberty to captives. I need not inform 
you that men are considered as captives, because in a 
state of condemnation. The curse is denounced against 
every transgression of the law of God, and from this 
sentence no deliverance can be obtained by any work 
of the sinner, or by any unprincipled compromise. He 
who has him in his power is the Almighty and righte- 
ous God. Dreadful must be the state of those who are 
under the curse of him, in whom they live, and move, 
and have their being. Must it not, then, be a blessing, 
great beyond conception, to be delivered from a condi- 
tion so deplorable ? Now it was, when we were in this 
state of guilt and of wretchedness, that Christ came 
into the world that he might obtain for us the forgive- 
ness of our sins, and restoration to the favour of God,, 
Rom. v. 6 — 8. 

But men are captives, inasmuch as they are under 
the dominion of sin : " Whosoever committeth sin is 
the slave of sin/' John viii. 34. Though they boast of 
liberty they are the slaves of corruption, 2 Pet. ii. 1 9* 



51 



How often are men impelled, by their evil inclinations, 
to follow courses which they themselves condemn ! 
Frequently they do what they know they shall repent 
of. In their sober moments, they not seldom bewail 
their folly, and resolve not to repeat it, but no sooner 
are they met by temptation than they fall its victims. 
You must have often seen that which was reprobated 
in others,, done by the very parties themselves who 
were loudest in their condemnation. I speak not of 
mere pretenders, but of persons who really did, in a 
measure, see the evil in question. Even when reason 
remonstrates, and conscience reproves, do men eagerly 
gratify their sinful propensities. They know from ex- 
perience, that whatever pleasure may attach to the an- 
ticipation or the act of sin, it is followed by the most 
painful consequences and the most distressing recollec- 
tions, and yet they proceed. The very men w T ho de- 
test the low and the mean shifts to which the selfish or 
this world have recourse, themselves forget all sense of 
honesty, and resort to many an unworthy means of 
concealing their wretchedness and guilt, and of trans- 
ferring the blame from themselves even to the length 
of laying it on God. Say, then, are they not truly 
slaves ? 

In connection with this I would remind you, that 
they are also the captives of Satan. He works upGii, 
and, by means of their evil principles, he instils into 
their minds all kinds of ungodliness ; and, through the 
medium of the imagination, gains, by means of sensi- 
ble objects, access to their hearts. To him they are 
willingly subject. They are his dupes ; for, by his in- 
fluence, their understanding is blinded, and their evil 
propensities so called forth and excited, as to increase 
the misery of their bondage. 

From this state of slavery Christ came to redeem us. 
He saw our wretchedness- as sinners, and he ar-reared 



58 



on earth that he might " turn us away from our iniqui- 
ties." In no other way can we be made happy. To 
the man who feels his weakness, and is aware of the 
power of sin on his mind, and its utter incompatibility 
with happiness, it must be delightful to learn, that to 
free from this, and to conform us to the character of 
God, was the Saviour revealed. 

Relief to the oppressed is the next blessing announc- 
ed by the Saviour. In the Gospel of Luke this is ex- 
pressed by opening cc the eyes of the blind, and setting 
at liberty those who are bruised ;" which is explanatory 
of the language of the prophet, that the Messiah is sent 
" to open the prison to them who are bound." The 
allusion, you know, is to the barbarous practice of con- 
fining prisoners in horrible dungeons, putting out their 
eyes, and bruising their limbs with heavy fetters ; of 
which practice the case of Sampson is an illustration, 
Judges xvi. 21. The general idea is that of relief from 
the debasement and wretchedness resulting from the 
power of sin, and of the god of this world. Men are 
naturally blind to the excellence of the Divine charac- 
ter ; to the true nature of sin, of this world, of genuine 
happiness, and of real glory. They see not the relation 
in which they stand to their Maker and to eternity ; 
and are ignorant, at once of the way of acceptance with 
God, and of the means of being conformed to him. 
Their ignorance, however, is not simple or invincible 
ignorance; but is a chosen and a beloved darkness. 
They " love darkness, and hate the light, because their 
deeds are evil," John iii. 19. Hostility to the true 
character of God, and aversion of heart from the holy 
and humbling truths of the Gospel, must be viewed as 
the real source of the blindness of man to sacred and 
eternal things, Eph. iv. 18. Rom. i. 28. By means of 
this darkness the god of this world holds them in sub- 
jection. He takes advantage of it to instil error, to 



59 



stir up their prejudices, and to divert them from the 
truth. 

But it is to the honour of the Saviour that he reigns 
over a willing, because an enlightened people. He 
scorns the blind service of a slave. He begins his work 
in the mind by illuminating it. He opens the eyes of 
the understanding ; and, by means of a sound state of 
mind, which enables to judge, and justly to discrimin- 
ate, he subdues the prejudices of the heart, Isaiah xlii. 
6, 7» He fixes the attention on sacred things, and im- 
parts a taste and relish for the truths of his word. The 
soul thus bows to his will, and the whole man is sub- 
jected to him. The knowledge he imparts, gladdens 
the heart, and delivers from the wretchedness which the 
slavery of sin cannot fail to inflict ; and of which the 
state of a captive, imprisoned in a dungeon, deprived 
of his eyes, and bruised with fetters, is but a faint 
emblem. Say, then, is not his service reasonable and 
honourable ? 

The object of the Saviour, then, is to impart happi- 
ness. This is the benevolent and gracious purpose of 
his mission; and, so intent was he on this work of 
mercy, that, to effect it, he became obedient unto death. 
"Whatever may be the kind or degree of our distress, 
here is an adequate and suitable remedy. When taught 
by him, our reason is no more hoodwinked — the strength 
of the wayward passions is subdued — the clouds of pre- 
judice are dispelled — and the world is stripped of that 
false and dazzling splendour which blinded and bewil- 
dered us by its glare, Acts xxvi. 18. Gal. vi. 14. We 
learn to give every thing its proper place ; and find in 
God that which nothing else can impart, and of which 
nothing can deprive us. When first led to the cross, 
and when the spell which bound us is first broken, we 
are exceedingly excited. A new world, as it were 5 
opens to us, Isaiah xlix. 9* The light of the Gospel 



60 



when it first beams upon the soul, is as the breaking of 
the day on the weary and bewildered traveller. In not 
a few instances, so powerfully has the individual been 
impressed with the glory of what Calvary discloses, and 
so satisfied of the vanity of the enchantment which has 
just been dissolved, that, forgetting for the moment the 
depravity of man, he has imagined that nothing more 
was necessary to convince others, than a faithful de- 
claration of that truth, the glory of which now appears 
self-evident. Pleasant, indeed, it is for the eyes to be- 
hold the ce sun of righteousness/' and to contemplate 
in his light the glory of God. 

Consider now, my dear friend, the gracious intima- 
tion that the Redeemer was sent " to proclaim the ac- 
ceptable year of the Lord/* This has been generally 
understood as an allusion to the year of Jubilee ; when 
debts were remitted, slaves emancipated, and mortga- 
ged inheritances restored, Jer. xxv. But, though there 
be truth in this, it does not comprehend the whole of 
what our Lord had in view. I need not tell you that, 
by the day of vengeance of oar God, must be meant a 
day distinguished by many tokens of his vengeance ; 
and, on the same principle, the acceptable year of the 
Lord must mean a period distinguished by his accept- 
ance, or satisfaction. The period in question is that in 
which the Saviour finished his work, and laid the foun- 
dation of his kingdom. In this blessed work God rests 
well pleased. He delighted not in the sacrifices of the 
law — the fire of justice still burned upon the altar — • 
and victim after victim bled at the sanctuary, Psal. xh 
6, and 1. 8 — 13. But, in the sacrifice of Christ, he 
sees that which hath vindicated and displayed his cha- 
racter, and completely secured the salvation of his peo- 
ple. On this, then, he dwells with ineffable compla- 
cency, and here, there rests the fulness of his delight, 
£ph. v. 2. Matth. xvii. 5. The Redeemer, in the midst 



61 



of all the sufferings and the shame which he endured, 
could look up and say, " But in an acceptable time my 
prayer is unto thee, O Lord," Psalm lxix. 13. This 
was the period when God said to him, u In an accept- 
able time have I heard thee/' Isaiah xlix. 8. Such was 
the glory of the work then finishing, and such the de- 
light of God in it, that, let him ask what he would, it 
should be granted. 

That love to the world, which moved God to deliver 
up his Son for its redemption, must have been infinite- 
ly gratified in beholding the accomplishment of the Sa- 
viour's undertaking. He delighted in the glorious 
manner in which his sufferings united, and displayed 
the excellencies that constitute the very perfection of 
spiritual loveliness and grandeur. He rejoiced also, in 
the light which was thus thrown on all his works and dis- 
pensations. Creation, providence, and redemption are 
here united. The two former are made subservient to the 
latter ; being, as it were, the scaffolding to this asto- 
nishing structure. On this new creation heaven look- 
ed down with infinite satisfaction, and pronounced u all 
to be good." In this satisfaction the Saviour shared ; 
and, with the most rapturous accents, he gives vent to 
his feelings, as he proclaims, with an uplifted voice, 
" this acceptable year of the Lord." The glory that 
accompanied the acceptance of his work must have 
eclipsed all that preceded it. This was, indeed, future, 
when he read these words in the synagogue ; but he 
knew it was certain, and spoke as one to whom it was 
present. 

Allow me here to refer to the Jubilee. It was pro- 
claimed, you know, on the annual day of atonement. 
Sacrifices for sin and the communication of favours 
were thus solemnly united. But the proclamation of 
the Divine acceptance of the sacrifice of Christ, must 
have been the signal of a greater jubilee to the church 



62 



and the world. What is it that insures the remission 
of our spiritual debts, that causes our deliverance from 
thraldom and oppression, and obtains for us, not merely 
the inheritance lost by Adam, but an inheritance in the 
heavenly country ? Is it not the atonement of Christ ? 
What gives us confidence in looking to the Saviour for 
these blessings ? Is it not the Divine light in his sacri- 
fice ? What makes this year, or period, acceptable, or 
welcome, to the guilty and the wretched ? Is it not 
that it is a period acceptable to God ? It is this which 
gives the mind rest, pacifies the trembling conscience, 
and fills the heart with joy unutterable and full of glo- 
ry. We, so to say, take our station at the throne of 
God and of the Lamb, and drink of the river of the 
water of life, which flows from this blessed source. 
Turn your eyes, then, to the heavenly holy place ; and 
anticipate the day when you shall enter it in person, 
and, in seeing the Saviour, shall be like him at once in 
bliss and in character. 

Many are the difficulties which you may expect in 
your course ; but let me direct you to the declaration 
of the Saviour, announcing the (C day of vengeance of 
our God/' This, at first sight, appears rather a curse 
than a blessing ; but remember, that the first promise 
of mercy was couched under the threatening of ven- 
geance on " the serpent and his seed/' Genesis iii. 1 5. 
The cross of Christ was a manifestation at once o£ 
f* mercy and of judgment." There the powers of dark- 
ness were foiled, and there vengeance fell upon sin. 
In every age, indeed, has the deliverance of the church 
been connected with the overthrow of her enemies. The 
overthrow of Egypt was the salvation of Israel, as was 
also the downfal of Babylon, In like manner, the final 
deliverance of the redeemed is included in the threat- 
enings of the ruin of their enemies, and of all who op- 
pose the Redeemer. The idea intended appears to be 



63 

this : ec However many or great may be the difficulties in 
the way of obtaining the blessings announced ; however 
numerous and powerful the enemies who may seek to 
prevent the everlasting possession of them ; still, let 
no one be discouraged ; for he who is sent to proclaim 
them to the world, is sent to overcome all opposition to 
his gracious mission/' " He has appeared to overturn 
every system of error and superstition — to cause ini- 
quity as ashamed to hide its face — to conquer sin, Sa- 
tan, and death ; in a word, to make all his enemies his 
footstool. Be not, then, afraid of any foe — be not dis- 
mayed at any affliction, for the c( eternal God is thy refuge, 
and underneath thee are the everlasting arms. He shall 
thrust out the enemy before thee, and give thee the 
victory," Deut. xxxii. 26 — 29- 

This declaration is well calculated to encourage con- 
fidence in the Saviour. Like the pillar of cloud at the 
Red Sea, it has a bright and a dark side. Viewed in 
relation to the obdurate enemies of the Gospel, it ex- 
hibits their impotence and their danger — it is fitted to 
rouse the careless, and to awaken the most hardened- 
it addresses the fears as well as the hopes of mankind ; 
and is designed to impress them with a sense of their 
real situation, and to induce them to flee from the im- 
pending storm. Viewed in relation to such as embrace 
the Gospel, it is a solemn assurance of their complete 
safety in the midst of all the hostility, and the opposi- 
tion, which they may have to encounter. In the sight of 
calamities and dangers the most appalling, it says, 
" Lift up your heads, for the day of your redemption 
draweth nigh." 

The Saviour closes this part of his address by declar- 
ing that he is appointed " to comfort all that mourn." 
This I consider as designed to meet every objection 
that might be alleged against the universality of the 
declarations which precede it. It is, as if he had said,, 



64 



<( Does any one imagine, that, though I have mention- 
ed a variety of particulars, there are things in his case 
not included in them > Well ; I now declare that I 
am come to comfort all that mourn, whatever may be 
the kind of their sorrow, and from whatever quarter or 
principle it may spring." This forms a fit conclusion 
to that part of the address which relates to the world 
at large ; and meets every objection which can be made 
to the interesting and consolatory message. The Sa- 
viour stood upon high vantage ground ; he had a full 
view of the many and varied miseries of this world of 
evil ; with Divine benevolence he looked down upon 
the painful spectacle ; and with rapture he exclaimed, 
<: I am sent to take away distress of every kind and 
form, to heal the disease of sin, under every modifica- 
tion, and to impart the riches of Divine grace and con- 
solation, to the guilty and the wretched of every class, 
and of every character." 

Such, my dear friend, is the consolatory nature of 
our Lord's message to the world. While it is adapted 
to mankind at large, it is fraught with the most pre- 
cious consolation to Christians in particular. The lat- 
ter, however, are exclusively referred to in the second 
part of the address. They are not called mourners 
merely, but " mourners in Zion that is, characters 
whose sorrows are of " a godly nature," 2 Cor. vii. g. 
Their grief is characteristic of those who are converted 
to God. They have been led to perceive, and cordially 
to admit, the holiness and equity of the Divine law ; 
and are satisfied that, as sinners, thev deserve condem- 
nation. In the gospel of Christ they have found peace, 
but there also they have obtained the clearest discover- 
ies of their guilt and rebellion against God. Their 
brokenness of heart flows from the consideration, that 
they have sinned against the highest goodness — from 
the painful thought, that they should have acted so as 



65 



to bring the Redeemer to what Calvary disclosed — and 
from the distressing reflection, that the God of love 
and of all excellence cannot bnt view their character 
with abhorrence. They sorrow, not merely because of 
the bitter consequences to which sin has exposed them, 
but from a deep sense of its inherent malignity, Psalm 
li. 3, 4. The degree and the kind of this sorrow for 
sin, and the sense of demerit and of baseness on account 
of it, ought not to be viewed as altogether dependent 
on the number or the flagrant nature of their trans- 
gressions. Even in such as have not gone into the 
more defiling and heinous modes of iniquity, there is, 
when the Gospel is believed, a deep and a humbling 
sense of the depravity of the heart, and of that constant 
tide of hostility to- God which is ever flowing in the 
mind, and more or less manifested in the life. The 
conscience is now become tender and acutely sensible 
—the love of God is implanted — the temper is ingenu- 
ous — and the word of Christ so impresses the soul as to 
produce a due sense of the evil of all sin, and a sincere 
hatred of every transgression. Nor are these feelings 
confined to the period when they are first led to the 
cross. With this humble and contrite heart they wish 
habitually to walk with God. They feel that sin still 
lurks within them ; and that they are ever prone to 
depart from their heavenly Father, notwithstanding 
all that they have witnessed and tasted of his goodness. 
Often do they lament their ingratitude ; and a sense 
of depravity is their daily load, and the cause of heart- 
felt sorrow. 

The Saviour comforts such by giving them increas- 
ingly clear and impressive views of the love of God as 
his God and Father — by enlarging their discoveries of 
the glory and all-sufliciency of his precious blood, and 
by unfolding to them the richness and freedom of Di- 
vine mercy and grace. When the mind is thus filled 



66 



with proper views of the grandeur and suitableness of 
the Gospel, it is comforted under aH its sorrows. The 
sinner no longer flees from God as an enemy ; but, 
looking to the cross, as having made the exercise of 
mercy consistent with justice, he finds the agitations of 
the heart appeased, and the confidence of the soul com- 
manded. The impressions of unbelief, and the fore- 
bodings of fear, give place to hope and to joy. Not 
that the evil of sin is lessened in his view, but that his 
conceptions of the Divine character are corrected and 
enlarged, and made to correspond with the gospel of 
Christ. The recollection that he, whose mercy is his 
glory, will subdue, as he has pardoned, our iniquities, 
and complete that deliverance which is expressed by 
his emancipating us from the tyranny of our sins, must, 
to such characters, impart consolation unspeakably ani- 
mating. 

The language of our Lord shows, that the Christian's 
comforts are of the richest and most animating nature. 
He announces that the redeemed, instead of being 
covered with ec ashes," as mourners then generally were, 
shall have " a beautiful ornament or diadem on the 
head." That, instead of the dejected looks of the af- 
flicted, they shall be u anointed with oil," which causes 
" the countenance to shine f and that, instead of be- 
ing the subjects of that settled melancholy which courts 
solitude, and refuses the words of consolation, they 
shall be adorned <c with the garments worn on days of 
general festivity and thanksgiving." The whole of 
the imagery is expressive of a transition from the deep- 
est distress to the highest joy ; and is well fitted to il- 
lustrate the blissful and the gladdening influence of 
the gospel of peace. 

I wish you, however, to apply this language and 
imagery, not only to the comfort imparted when under 
a deep sense of sin, but likewise to the consolation aiford- 



67 

ed to Christians amidst all the trials and afflictions of 
life. The proclamation implies, that they are exposed 
to heavy sorrows — as inhabitants of a world in rebellion 
against him whom they love and adore — as confessors 
of the truth in the midst of its enemies ; and as chil- 
dren of God, afflicted by him for their present and fu- 
ture good. Many and various are their trials ; but 
they are not ec left comfortless/' John xiv. 18. If they 
have peculiar distresses, they have the promise of pecu- 
liar enjoyments and support. The Saviour himself 
will be with them ; he will give them of his spirit, and 
will enrich them with his consolations. He comforts 
them under all their tribulations ; by showing them - 
the great design of their trials, and satisfying them of 
their gracious and benevolent nature — by leading them 
to the contemplation of his own sufferings, and of the 
glory in which they have issued— by employing their 
trials as means of enlarging their acquaintance with 
the word and the character of God — by enabling them 
to connect all of them with the heavenly glory— by 
imparting strength proportioned to their difficulties, 
and multiplying their spiritual enjoyments as troubles 
increase — by giving them the happiness of his presence, 
sympathy, and care. In a word, by unfolding to them 
the many great and precious promises of the everlasting 
covenant ; as including all their salvation and all their 
desire ; as ratified by his blood ; and as already fulfill- 
ed to himself as their public head. ce Truly God is 
good to Israel/' Whatever be their sufferings, they 
are more than compensated by the inward joy, the 
peace passing understanding, and the good hope 
through grace, which flow from the favour and the love 
of God. When thus blessed the mind must even 
glory in tribulation, because of its salutary and blissful 
effects. 



68 

I wish you to remember, my dear friend, that the 
whole of the comforts in question are connected with 
the proclamation, announcing ce the acceptable year of 
the Lord." This proclamation is made to the world at 
large, to induce them to return to God ; but it is made 
also to Christians. The relief which is provided for 
the latter, when distressed by a sense of guilt, and the 
comforts administered to them under all their trials, 
proceed from the cross of Christ, and from the glory 
which hath followed. The victory of the Saviour, on 
which the proclamation rests, is that which supports 
the mind of a Christian amidst all his fears arising from 
the temptations of Satan and the world, the evils of 
life, and his own sinfulness and weakness. His joy is, 
that, through him that loved him and triumphed in his 
cause, the warfare shall terminate in his being made 
" more than a conqueror." 

In connection with this, I beg leave to remind you, 
that the general blessings, in the second part of this ad- 
dress, include those in the first ; but, in the first, they 
are exhibited with a view to the general guilt and 
wretchedness of mankind, and, in the way of invitation 
to encourage them to come to the Redeemer ; while r 
in the second, they are promised to a select and parti- 
cular class, — namely, to such as have embraced the in- 
vitations of mercy. There are blessings, also, which 
must first be received before others can be enjoyed. 
The former include pardon, acceptance, a title to eter- 
nal life, and a measure of meetness for it. The latter 
arise out of the growth of grace, the advancement of the 
Christian character, the confession of the truth, the af- 
flictions of the Gospel, and our fellowship with heaven. 
Such must be the case in a salvation carried on by de- 
grees. The true members of the church of God are 
accordingly addressed, as distinguished by the kind of 



69 



their sorrow, and, in many respects, by the cause of it ; 
and also, by the character they sustain, and the bless- 
ings they enjoy. 

This view of the passage will keep from that confu- 
sion into which some have been led, by treating it as 
referring throughout to one class of characters. At the 
same time, Christians can appropriate all that is con- 
solatory in the proclamation addressed to the world at 
large, as well as in that which is specially addressed to 
themselves. This, indeed, they ought to do ; for the 
same Gospel which is published to the world, is that 
from which they derive their peace, their hope, and their 
joy. The first part of the proclamation is designed to 
exhibit the original cause of salvation : and the second 
to characterize those who have received it, both in re- 
gard to their lot and their state of mind. Pure mercy 
is described in the former ; but, in the latter, the sor- 
row and the distress referred to are connected with the 
gracious dispositions and blessed privileges of the suf- 
ferers. 

The blessedness of the people of God, as possessed 
of the consolations of the Gospel, is the means of fur- 
thering their sanctifi cation. The design of the Saviour, 
in gladdening our hearts, is, u that we may be trees of 
righteousness, the planting of the Lord, that he may 
be glorified." The improper views which many have 
of the comforts of religion arise from their not perceiv- 
ing the glory and freeness of the Gospel. Some such 
receive the truth as far as they see it, and manifest 
great tenderness of conscience, and a spirit of submis- 
sion to the will of heaven. That measure of truth which 
they do see has the effect of implanting and cherishing 
in them the principle of godly fear, which shows itself 
in a watchful spirit in regard to sin and temptation, and 
in a conscientious discharge of duty. This temper of 
heart leads them to follow truth as far as they discern it. 



70 



and so to grow at once in knowledge and in grace. 
Others, however, are of a very different temper, and 
cling to their errors. To them the pure doctrines of 
the cross are deeply offensive, and he who states to them 
their genuine nature, is not seldom treated as indiffer- 
ent to holiness and piety. This spirit is sometimes 
manifested by silent sullenness, at others by secret de- 
traction ; and at others by open opposition. What a 
proof of the deceitfulness of the heart ! 

Not seldom do such unscriptural views flow from the 
natural desire of the sinful heart to enjoy peace while 
not living near to God. This is a vain attempt ; for, if 
we indulge in sin, happy we cannot be. Such charac- 
ters, feeling the pain which is occasioned by a struggle 
between conscience and inclination, and being yet un- 
willing to sacrifice all for the truth, endeavour to per- 
suade themselves that the joys of others are the fruit of 
delusion. They know not the constraining influence of 
the love of Christ, nor the sanctifying effect of a Christ- 
ian's joy in God ; so that, when alarmed by what they 
hear of the happiness of others, they very easily pacify 
conscience by condemning it as false or unwarranted. 

It is to be expected, that those who " think they 
have received but little, will love little |8 but they who, 
contrary to their felt demerit, " have received much, 
will love much," Luke vii. 47- What efforts have not 
men made to serve a much loved and venerated friend ? 
Is not the influence of the affections proverbial ? If so, 
it were strange if happiness, in the enjoyment of the 
love of God, which must be accompanied with a sense 
of his excellence, and the feeling of gratitude, should 
fail to produce obedience. 

" The joy of the Lord must be our strength/ 5 Neh. 
viii. 10. because it animates us to every painful duty — 
it sustains us under every trial — it preserves us from an 
immoderate attachment to the innocent enjoyments of 



71 



life— it renders the sinful pleasures of the world insipid 
and disgusting— and excites us to devote ourselves 
wholly to God, from a sense of the blessedness of his 
service. When the forms of religion are observed, with- 
out the enjoyment of its pleasures, there can be little of 
a filial spirit felt or manifested. The servile temper 
which is thus cherished will mar our obedience and our 
usefulness. We must be strangers to that liberal and 
generous spirit which, instead of presenting the scanty 
service of a slave, and seeking to enjoy as much as pos- 
sible of the vanities of time, is bent on u abounding in 
the work of the Lord f and anxious for opportunities 
of giving vent to its love. In the Macedonian churches 
we see the happy fruit of their abundant joy, amidst 
many and heavy trials, appearing in the noble sacrifices 
which they made for the interests of the truth and the 
disciples of Christ, 2 Cor. viii. 1, 2. The desire of the 
Saviour is that our joy may be full 5 that, as fruitful 
branches of the true vine, we may glorify the husband- 
man. We cannot but be desirous of happiness ; and it 
must be of the first importance that the heart be filled 
with spiritual and sacred joy. 

It may be proper to remind you, my dear friend, that 
bodily disorders often cloud hope and lessen consolation, 
even in the best, Job vii. 2—5, 13, and xxix. 15— 1 9. 
I mean not at present to enter particularly into the in- 
fluence of disease, and shall only remark, that its deject- 
ing effect is no disparagement to the Gospel, which was 
never meant for the cure of such maladies ; and that it 
will be well for us to seek our happiness in God, not 
hj indulging an excessive anxiety about consolation 
as suck, but by growing in faith, and in love, in holi- 
ness, and singleness of heart. We shall find it best 
promoted by the progress of our general spiritual health. 
We shall thus be the more able also to stand the shock 



72 



of bodily disease, and to refute the prejudices enter- 
tained against Christian enjoyment. 

Such prejudices are founded on error. There is, it is 
true, a vain and an unfounded confidence ; and there are 
some who can boast of possessing comfort while it is 
manifest that they know not the truth ; but let not 
this cause jealousy of Christian joy. It is undeniable 
that men may make their supposed clearness of views 
their righteousness, instead of the work of Christ, and 
so be puffed up with a false confidence, and with a vain 
conceit of themselves, while they despise others. Let 
it not be forgotten, however, that there is certainly some 
error in the views of such characters ; for the more 
scriptural our ideas really are, the more humble shall 
we be, and the less shall we be disposed to glory over 
others. It is matter of deep regret that scriptural lan- 
guage and unscriptural conduct should ever be united. 
It ought not to be concealed, however, that, while there 
are vain and presumptuous pretenders to the joy 
of th« Gospel, there are also those who make a right- 
eousness of their gloom and their disquietude. Such 
look on their want of comfort as th@ fruit of humility, 
and consider their uneasiness as an evidence of true re- 
ligion ; and so nurse melancholy, and repel the grace 
of the Gospel. They view the consolations of the truth 
with a suspicious eye, and treat the peace connected 
with them as if it flowed from arrogance, and were in- 
consistent with lowliness of mind. Beneath this there 
lurks a spirit of unsubdued pride. While they speak 
as if altogether vile in their own eyes, their very self- 
reproaches are often dictated by self-complacency. It 
has accordingly been found, that when the truth of 
their self-accusations has been allowed, though in the 
mildest and most Christian manner, they have felt as if 
insulted, and unless when restrained by a regard to con- 



73 



sistencv, and to what is thought becoming among Christ- 
ians,, they have even expressed very strong resentment. 
It is truly painful to see complaints made to others, 
that they may be contradicted, and that the complain- 
ers may be soothed with the cry of cc peace ! peace V 
It is evident that such characters, instead of being 
humbled because of sin, are full of self-complacency, on 
account of their fancied lowliness of heart ; — and what 
is this but the spirit of self-righteous pride ? That a 
spirit, bordering on this, should meet with encourage- 
ment among professors of religion, is matter of deep re- 
gret. 

What ought we, my dear friend, to learn from all 
this, but to avoid errors on every hand, and seek to 
God as our portion and our " exceeding joy ?" Psal. xliii. 
4. When happy in holy fellowship with him, we shall 
be fortified against temptation, and stimulated to abound 
in his blessed work. Finding that, in his service, there 
is a great present, as well as a future reward, we shall 
be kept from departing from him. What is perseve- 
rance in grace but the continuance of the Christian in 
the faith and obedience of the Gospel, from a sense of 
the happiness connected with a life of fellowship with 
God ? Finding our blessedness in the truth, we hold 
it fast. Heaven comes to be contemplated as the per- 
fection of bliss ; because there we shall be perfect in 
holiness. Now he who expects his happiness in hea- 
ven in perfect holiness, will naturally seek much of it 
here ; and will, by this means, be kept looking to the 
Saviour, that he may be assimilated to his character. 
The soul is thus made to feel, that, to know the Re- 
deemer, to love him, and to delight in him, is the 
highest enjoyment. John xiv. 3, and xvii. 24. No other 
portion is then sought — no other object can satisfy the 
spirit — and nothing more is felt necessary to full and 
permanent bliss. Psal. lxxiii. 25, 26. John xii. 26. The 

VOL. I. E 



74 



emptiness and vanity of the creature, even in its highest 
glory, never can be forgotten ; while, in the very gloom- 
iest of trials, the presence and fellowship of the friend 
of sinners were a source of solid and of durable felicity. 
Habak. iii. 17. Rom. viii. 35 — 37. 

It is thus that we come to understand why Christian 
joy is represented, not only as a privilege, but as a du- 
ty. iC Finally, my brethren," says Paul, w rejoice in 
the Lord/' i: Rejoice in the Lord alway ; and, again, 
I say, rejoice." C( Rejoice evermore." Phil. iii. 1, and 
iv. 4. 1 Thess. v. 16. Nothing is commanded for which 
there is not an adequate reason. In the Lord Jesus 
there is all that can gladden the heart ; and hence, 
these reiterated calls to be happy in him. His people, 
then, are kept by him through the sweetest, and yet the 
most powerful influence. They find that, in cleaving 
to him, they are cleaving to the only spring of holiness, 
vigomr, and joy ; and so feel encouraged to triumph over 
all opposition, and to go forward and complete victory. 
Phil. iii. 7 — 11, and iv. 13. The life of the soul is 
found to consist in a sense of the Divine favour ; and 
hence it is induced to abound in every good work. 

Since the glory of the Saviour and the salvation of 
his people most fully harmonize, it must be delightful 
to resign the heart to him. In casting itself on Jesus, 
the soul rinds peace. In reposing on him who is able 
to keep all committed to him against that day, his cha- 
racter is endeared to us, and he is felt to be our ulti- 
mate rest. In contemplating the glories of his charac- 
ter, we cleave to him as our all. If the little that is 
enjoved of his goodness here is sufficient to persuade us 
that there is no other real joy, we must be attracted to 
heaven. Psalm xxviii. 5. We shall turn to it as the 
seat of his glorv, from a conviction that never, till the 
whole heart is filled with him, will it be completely sa- 
tisfied. If. Psalm xvii. 15, without him, all is felt to 



75 



be dead ; and,, in communion with him, all is seen to 
smile, doubtless his favour will be prized as our chief 
joy. Psalm iv. 6, 7« Though here we love him not as 
we ought, yet the desire of the heart will be, that we 
may love him with greater ardour. No higher happi- 
ness will be coveted than the perfect and everlasting 
enjoyment of his fellowship. The (Phil. i. 23.) 
aim of the soul will be to have him ever before it. Ne- 
ver, with him in view, can it again be occupied with 
the phantoms of time. It will feel impelled forward to 
the full enjoyment of that glory, the earnest of which 
has been found so enriching and so refreshing. Phil, 
iii. 11—14. 

Conscious of many deficiencies, the Christian looks to 
his Lord for pardon and for peace. While he vields 
himself up a living sacrifice, he is deeply sensible of 
his depravity, and asks at the throne of grace for that 
sacred fire which alone can -purify his offering;. To him 
who loved him, he looks for light, and life, and every 
blessing, as matter of pure favour ; but yet with confi- 
dence, founded on his character and work. The pros- 
pect of being where he is, of beholding his glory, and 
of being delighted with his fellowship, elevates his 
heart. 1 Thess. iv. 17, 18. The same spring that sup- 
plies the city of the living God, even in the heaven of 
heavens, is the source of his bliss on earth. He has 
drunk of that water which the Redeemer alone can im- 
part ; and he thirsts not afresh after the poor and un- 
satisfying pleasures of the world. In his heart it has 
become a well of living water, bursting up, in holy 
desires and affections, into everlasting life. John iv. 
13, 14. 

In proportion, my dear friend, as the Christian grows 
in grace, and so approaches the heavenly state in the 
temper of his mind as well as by the lapse of time, he 
seeks that the Saviour would write his laws upon his 



76 

heart, teach him the work of heaven, and refresh him 
with the delights of the sanctuary. Ought not, then, 
the desire of our souls to be, that, as we draw nearer 
to the celestial temple, we may imbibe more of its spi- 
rit, and anticipate more of its hallowed joys ; that so 
our latest thoughts, feelings, and exercises may be 
likest to those which shall be our first in the world of 
light and immortality ? 2 Pet. i. 13, 14. 2 Tim. iv. 
6 — 8. Such are the heavenly affections of an advancing 
Christian — such the fruits of Scriptural joy — and such 
the dispositions which glorify God. Delightful it must 
be, to contemplate the plan of redemption as thus ter- 
minating in the complete assimilation of the soul to the 
Redeemer. 

In that day may you " be satisfied with his like- 
ness." I am, &c. 



LETTER V. 

THOUGHTS ON THE LAW AND THE GOSPEL. 

Remarks on the Scriptural mode of teaching — The law ought to 
be fully laid before men, and all false refuges exposed — The 
Gospel ought to be freely declared to them — Faith in Christ 
ought to be inculcated at the very first — The danger of stop- 
ping short of the Saviour — Every duty should be enforced in 
connection with faith in the Gospel — All true holiness the 
fruit of this principle. 

MY DEAR FRIEND, 

I am happy to embrace the opportunity to write you 
a few observations on some of the subjects which are 
the occasion of difficulty to your relative. I am well 
aware, that some have acted too much in the way that 
was blamed, and that much evil has been the conse- 
quence. Without entering at large into this, I shall 
give a brief statement of what was the practice of our 



77 



Lord and his approved servants ; which will show what 
ought to be done by every instructor, whether in pri- 
vate or public. 

Their labours are very compendiously recorded ; yet, 
on a careful search, we shall find that they addressed 
men on subjects relating to their everlasting peace, as 
intelligent, accountable creatures, and in a manner cal- 
culated to engage their liveliest attention. They did 
not, by unguarded and unqualified assertions, depre- 
ciate obedience ; but taught, that the whole law of God 
is binding on every child of Adam. Rom. iii. 19. Gal. 
iii. 10. They were the messengers of him from whom 
both the law and the Gospel proceed ; and in their mi- 
nistry the two were exhibited as in perfect concord. 
The Gospel was announced as good news from heaven 
to the guilty and depraved ; but this evidently implied 
the truth of heavy and alarming tidings of merited 
judgment and misery : for where there is no danger, 
there can be no need of deliverance ; and, under the 
government of the righteous Lord, there can be no un- 
merited condemnation. Salvation by grace must ne- 
cessarily suppose, that our danger is the consequence of 
guilt ; for there is no more of grace in the Gospel than 
there is of justice in the sentence of the law. Never 
can we admire the riches of the Divine mercy and 
goodness, without cordially acknowledging the great- 
ness of our demerit ! It must, then, be of the utmost 
importance, to state to sinners the extent, equity, and 
goodness of the law of God, that they may see what is 
the will of the Lawgiver, and what it is the want of, 
which subjects them to the condemnation of Heaven. 
Isaiah lviii. 1. Ezek. xxxiii. 8. They ought to be 
told of their absolute ruin by sin : for, if not involved 
in the dismal consequences of guilt, they need not the 
mediation of Christ. Without any qualifying language, 
the sacred writers accordingly declared, that " all had 



78 



sinned and come short of the glory of God." They 
struck at the root of all those delusive hopes which lull- 
ed the guilty asleep in carnal security, whether they 
arose from the abuse of religious advantages, or pervert- 
ed views of the Divine law. Rom. iii. 9, 10, 11, 23. 
Luke iii. 8, 9. John viii. 33 — 40. 

Scarcely any, indeed, are so ignorant, as to assert 
their perfect rectitude before their Judge : yet, while 
they allow that they are sinners, multitudes are not in 
the least alarmed on that account, because they really 
have no proper conviction of sin, nor any just sense of 
their state as already condemned. Such characters are 
free from disquietude under the vague view they have 
of their sinfulness ; because they confide in their know- 
ledge, attendance on divine worship, outward relation 
to the church of God, almsgiving, and abstinence from 
gross immoralities. Now, it is of the greatest conse- 
quence to expose such refuges, and to impress upon 
the minds of men what the law demands of them — that 
they love God with all their heart — that they serve him 
perfectly in thought, word, and deed — that they devote 
themselves to him without the smallest reserve — and 
that, in all their conduct towards their neighbour, they 
be guided by genuine affection. Mark xii. 29, 30, Rom. 
vii. 9> 1 0. Never do the Scriptures compromise things 
with sinners ; they never require any thing short of 
full conformity to the law, under the notion that man 
is unable to yield perfect obedience, and is therefore 
excusable : for his very inability is his crime. It is not 
physical, but moral ; consisting solely in the want of 
inclination, and in positive aversion to what is good. No 
abatement in the requirements of the law can ever be 
made in consequence of sinful inclinations. If such 
were the doctrine of Scripture, then, the more a man 
hates God and the ways of righteousness, the more is 
he free from blame. It is needless for me to say, that 



79 



this is utterly absurd, and is the very opposite of the 
doctrine of Scripture. It is sufficient to render man 
responsible that he has natural faculties which fit him 
for receiving a revelation of the will of God,, so as to 
understand what he approves and what he is opposed 
to ; and that no invincible external impediment hin- 
ders him from conforming to the law of his sovereign. 
John xv. 22, 24. Rom. i. 21. Luke xii. 47. If, in 
what he does., he acts voluntarily and cordially, with- 
out being compelled by another, he surely must be ac- 
countable. In Scripture, men are always represented 
as acting freely and of choice ; and,, in consequence, as 
guilty before God. Psalm lxxxi. 11. Prov. i. 30, 31. 
Mankind are thus put on a level, and are declared to 
be all in equal need of salvation. Rom. iii. 22, 23, 24, 
29, 30. There are differences among them as to de- 
grees of transgression ; but, as the law demands per- 
fect obedience, that man " who has offended but in one 
point is guilty of all;" James ii. 10 ; having failed in 
that love which is the principle and sum of obedience 
to all, and having despised that authority which en- 
forces the whole. Even but one transgression shuts 
for ever the door of justification by deeds of law, and 
subjects the offender to the curse denounced against 
sin. Gal. iii. 10. 

But while men were thus told of their depravity and 
guilt, they were told at the same time of the pardoning 
mercy of God, as it flows to the rebellious through the 
atonement of Christ ; and that, through faith in this re- 
velation,, the forgiveness of sin might be obtained, and 
eternal life freely enjoyed. John iii. 14 — 17- Acts xiii. 
38, 39- They were also informed, that this method of 
pardoning sin had been adopted, in order that, by its 
influence on the mind, the power of sin might be brok- 
en, and the soul conformed to the pure and holy cha- 
racter of the Saviour. Acts iii. 26. Matth. i. 21. 



80 



Should a sinner be convinced of Lis sin, and sensible 
of bis dangerous condition, be will naturally be filled 
with alarm, and will dread tbe awful consequences of 
his crimes. If, in this state of mind, the richness and 
freeness of Divine grace be perceived, and he be led to 
abandon all other grounds of confidence, and to fly for 
refuge to the work of the Redeemer as exhibited in the 
Gospel, he will find peace to his soul, and will rejoice 
in the sweet and reviving hope of everlasting life. Acts 
xvi. 34. But if, instead of this, he rest satisfied with 
giving up some gross immoralities, and observing the 
external forms of religion, without going, as a guilty 
and helpless creature, to the cross of Christ, his case is 
truly to be deplored. It is not enough that persons 
are distressed in mind — the question is, What does 
their distress lead them to ? Some have very unscrip- 
turally told such, that their distress itself manifests a 
change of heart, and is an evidence that they have ob- 
tained forgiveness. Men have too often been believed, 
when they have said that they felt quite willing to be 
saved in the way of the Gospel ; yea, were longing most 
earnestly to be so saved, if it would but please the Al- 
mighty to save them ; and they are frequently in such 
cases exhorted to some preparatory work instead of be- 
ing at once directed to the Saviour. In conversing with 
such, we should beware of taking it for granted that 
they have no doubts as to the Gospel way of salvation, 
and no unwillingness to be saved according to it, pro- 
vided God were willing to save them. We ought ta 
labour to convince them that they know not the de- 
ceitfulness of the heart, and that, if they really under- 
stood the Gospel, they would be persuaded that the 
atonement is all-sufhcient to take away sin ; that God 
is willing to save every sinner who is willing to be sav- 
ed through it ; and that, if they perish, it will be be- 
cause they stumbled at the cross. Never ought it to 



81 



be admitted, that the obstruction to believing in Christ 
consists in any thing distinct from disaffection to the 
Divine plan of salvation. Let this plan be fully stated, 
and care taken that no resting place be furnished them 
short of the Saviour. At all times, and in all circum- 
stances, the Gospel ought to be clearly and affection- 
ately laid before sinners. We need not be scrupulous 
as to the order in which we state truth, for all its parts 
are connected with each other. 

Instead, however, of being exhorted to go at once, 
and as they are, to the compassionate Redeemer, such 
persons as I now speak of, as well as those who are at 
ease, are sometimes advised to wait at the pool of or- 
dinances ; and are assured that, in so doing, the Lord 
will meet them and bless them ; as if they were willing, 
but unable, to embrace the Gospel. This is far from 
imitating the Saviour, who represented the belief of 
the truth respecting himself, as the great thing to which 
sinners should at once be called. John vi. 28. It pro- 
ceeds on the principle, that they are not required im- 
mediately to believe and embrace the truth. The con- 
sequence is, they feel relieved from what is deemed 
" a hard saying/' namely , that they ought instantly to 
return to God by Jesus Christ, as perishing sinners, and 
axe thus lulled asleep. In fact, they are led to ima- 
gine, that all required of them is, to attend the means 
of grace, and to wait the issue. Hence they often get 
quite unconcerned, and indulge in the vain dream, that 
they are discharging their whole dutyj, while in reality 
they are gratifying their sinful and impenitent hearts. 
The only reason why they do not instantly turn to the 
Saviour, is the very reason why they ever disobeved the 
Divine law. Aversion of heart from God is equally the 
cause of both ; and what is this but the essence of sin ? 
Is it not the very thing they are called to repent of ; 
and how, then, can it justify or excuse them ? Such 



82 



characters are not willing to be saved in the way of the 
Gospel. John v. 40. Rom. x. 3. They mistake that de- 
sire of deliverance natural to man, for a desire to be 
saved in the way in which God saves the guilty ; while 
they are far from bowing to the humbling truths and 
spiritual discoveries of the Gospel. Nothing hinders 
them from coming at once to the cross, but the deprav- 
ed principles of the heart, and an aversion to the Di- 
vine method of saving sinners. John viii. 43 — 1/7 . 2 
Thess. ii. 10 — 12. Rom. ix. 31 — 33. This view of the 
inability of men to bow to the truth is fitted to convince 
them of their utter depravity ; for they are thus present- 
ed with a most affecting discovery of their " enmity 
against God." 

It is of importance to observe, my dear friend, that the 
words " can" and Ci cannot" are used in Scripture, as in 
common life, to express willingness or unwillingness. 
The expression, " No man can come to me," means the 
very same thing with this other, " Ye will not come to 
me." In our ordinary intercourse we are accustomed 
to say, cc I cannot listen to you ;" or, ec I cannot do what 
you wish," when all we mean is, that we are strongly 
disinclined to do so. Thus our Lord said to the Jews, 
f Why do ye not understand my speech, even because 
ye cannot hear my word" — that is, they could not bear 
it. John viii. 43. So natural is this language that even 
children use it. Every one knows that there is a radi- 
cal difference between that kind of inability which is 
independent of the inclination, and that which is owing 
to nothing else. The former is not culpable ; the lat- 
ter is the very ground of culpability. The Scriptures 
proceed on these principles ; and, instead of addressing 
any as willing, but physically unable, to follow the Di- 
vine will, they address all as only morally unable — that 
is, unwilling to do so, and, of course, as criminal in the 
sight of God. They never attempt to relieve sinners 

1 



88 



by lowering the claims of the law,, or so modelling the 
Gospel as to meet their evil inclinations. — They at once 
call upon them to repent and believe in Christ. What- 
ever may be their uneasiness of mind; nothing but faith 
in the atonement can properly remove it. So long as 
they feel excused from an immediate return to God, 
they will not despair of help from themselves. But 
when fully convinced of the true nature of their cha- 
racter and state, they will be led to cast themselves 
on sovereign mercy flowing through the Saviour. This 
is the prayer of faith, and it will be heard. 

We are not warranted to comfort such in any other 
way than by setting before them the cloud of evidence 
which accompanies, and is contained, in the Gospel. 
Acts iii. 19, and xxviii. 23—28. Isaiah lv. 1—3. Matth. 
ix. 12, 13. Luke xv. The only good news we can in- 
form them of is, that Christ " came into the world to 
save sinners 1 Tim. i. 15 ; that he hath made complete 
atonement for sin ; that, in his sacrifice, Jehovah is well 
pleased ; and, that whosoever believes in him shall be 
saved. Heb. x. 5 — 18. Matth. xvii. 5. Rom. x. 5 — 13. 
Let the invitations of the Gospel be clearly stated, as 
arising out of the character and work of Christ, and ad- 
dressed to all indiscriminately, for the very purpose of 
removing every discouraging apprehension. Surely* if 
this revelation fails to give relief, it must be because it 
is not credited ; and the reason why it is not, is, that it 
is hated. John iii. ij). viii. 43 — 4~, It is at our peril to 
comfort the sinner bv pointing to what he feels in him- 
self, which, however painful it may be, if he does not 
embrace the truth as far as it is made known to him, 
and go to the cross of Christ, can be nothing more than 
impenitent distress. What the issue may be we can- 
not tell ; but it becomes us to direct him at once to the 
Saviour of sinners, and to beware of so instructing him 
as to lead him to rest satisfied in any refuge short of 



84 



the work of Christ ; which has often happened when 
men were led to imagine that services performed by them., 
while in unbelief, would be acceptable to God. 

I am far from supposing, that distress of mind is in 
itself sinful. This it never can be. In itself it is nei- 
ther good nor evil. It is but the instinctive feeling of 
every percipient being when in adverse circumstances. 
It is not , indeed^ the object of complacency, but neither 
is it the object of blame. The sinner,, when under it, is 
not on that account the object of approbation ; but, as a 
sufferer, he is the object of pity. Even the irrational 
animals are represented when in pain and in want, as 
the objects of the compassion of God. Psalm civ. 10, 11, 
18, 27. And surely his rational creatures are not less 
so when mere distress is felt and expressed by them. 
Job xxxviii. 41. Psalm xxxvi. 6. Gen. ix. 5. Exodus 
xxi. 28. He cannot but desire deliverance from evil, 
and this desire the Gospel benevolently meets, by de- 
claring, that " God so pitied the world that he gave 
his only begotten Son, that whosoever believeth in him 
should not perish, but have everlasting life." God, it 
is true, regarded men simply as exposed to misery, 
whether sensible of their state or not ; but surely a 
sense of it does not lessen his compassion, — must it not 
rather call it the more into exercise ? In such circum- 
stances, concern about the state of the soul is often the 
means of leading to inquire after the Gospel, and to 
search the Scriptures for relief. The sinner in this acts 
rationally, and his conduct ought to be encouraged. 
But when he begins to imagine that, in his distress, 
there is something good that will recommend him to 
mercy ; and, when on being favoured with a scriptural 
statement of the truth, he does not immediately em- 
brace it, but rests satisfied with exercises which are 
consistent with impenitence and unbelief, he has com- 
menced a course of self righteous labour. The con- 
sideration of his danger, his anxiety for relief, and his 



85 



diligent examination of the Scriptures, to ascertain what 
they teach, ought never to be confounded with exercises 
in themselves sinful ; but, the moment that he deems 
himself safe, because he is thus impressed ; or aims at 
doing or feeling something from whence he may derive 
peace, instead of submitting to the Gospel of Christ, he 
then sets himself in opposition to the Divine plan of 
salvation. Through faith in the atonement, and in no 
other way, is he called to look for acceptance. In vain 
does he attempt to excuse his unbelief by saying, " I 
cannot comply with this ; my heart is too hard ; ask 
of me any thing else, and I will do it." In vain does 
he comfort himself with the notion, that he is not 
so bad as those who neglect this and the other precept ; 
and transgress this and the other prohibition of the Di- 
vine law. The question is not, is he as bad as others ? 
but, has he sinned ? or is he sinning at all ? Passing the 
discussion of points such as this, it is readily granted 
him, that there are degrees of posiih e wickedness ; but 
let him remember, that, while a man is under the 
power of an impenitent and unbelieving heart, there is 
not a particle of positive holiness in his services, how- 
ever serious he may he. What, then, can be said to 
him but this ? " Believe in the Lord Jesus Christ, (Acts 
xvi. 31.) and so submit to mercy." The unbelief of his 
heart is not merely a misfortune — it is a crime. He is 
not in Scripture called merely to something that is to 
be done previous to faith, but to faith itself. 

The Gospel of Christ is not meant for the mere ex- 
ternal reformation of men. Matth. xxiii. 25 — 28. Its 
great object is, to change the mind, and so to correct 
the deportment. The duties enjoined by the Saviour 
and his apostles included the service of the heart. Luke 
xi. 3.9, 40. Obedience to their instructions was inse- 
parably connected with the enjoyment of eternal life. 
They exhorted men to repent, (L e. to change their 
mind,) and to believe the Gospel. In the course of 



86 



their instructions they inculcated all kinds of duties, 
and reproved all manner of transgression ; but all that 
they enjoined was to be done from the heart, and, if 
not, sin had been committed, instead of duty discharged. 
They know nothing of duties, the discharge of which 
should consist with the estrangement of the soul from 
God. Now, the inability of sinners to believe in Christ 
is not greater than their inability to obey any other pre- 
cept: so that there can be no proper reason why they 
should be called instantly to other duties, and not in- 
stantly to believe the Gospel. In vain do any exhort 
them in the first instance to this or the other service 
of obedience, but not yet to faith in Christ : for they 
are no more unable to believe the Gospel than they 
are to perform such services, and equally unable to do 
the latter as the former — why, then, this distinction ? 
In both cases there is the same aversion of heart, and 
in this lies the cause of all disobedience, whether it 
respect the law or the Gospel. If disinclination be the 
sole cause of unbelief, shall we act as if it were ex- 
cusable ? If so, is not disobedience to the law as excus- 
able ? and where, then, could there be sin at all ? I 
speak not, you will observe, of confining ourselves to a 
particular order, in stating divine truths — I mean, that 
all should be connected with the cross. 

In the instructions delivered by our Lord and his 
apostles, we find every duty enforced on their hearers. 
The precepts of the divine law are employed for the 
purpose of vindicating the character and administra- 
tion of God, to convince men of sin, to show them their 
need of a Saviour, the nature of salvation, and of the 
holy character which it is the design of the Gospel to 
produce and cherish. Matth. xix. 16 — 22; Matth. vii. 
24—27; 1 Tim. i. 8—11; Rom. i. 17—21, 28, 2p. 
Such a way of stating the precepts of the divine law is 
connected with the doctrines of the Gospel of peace, 
either expressed or implied. Men are thus taught the 



87 

nature and fearful magnitude of their guilt ; their hopes 
and their fears are thus addressed in a way highly cal- 
culated to impress them ; and they are shut up to the 
one way of deliverance revealed in the Gospel. Acts iv. 
12, and xiii. 40, 41 ; John viii. 24. As they cannot 
cease to exist, but must live while the Almighty and 
the living God shall live, they are called, by every con- 
sideration, to embrace the cross of Christ, and to com- 
mit their eternity to his finished work and his gra- 
cious promise. It is at their peril to trifle with this mes- 
sage of mercy, to delay one moment, or to seek salva- 
tion in any other way. 

Though the Scriptures, my dear friend, know nothing 
of duties acceptably or spiritually performed before the 
faith of the Gospel, or which do not include or imply it, 
they do not wait till a man believes in Christ before 
they exhort him to other exercises. Isaiah lv. 6, 7 ; Luke 
in. 19 ; Acts xxvi. 20. Such exhortations are explain- 
ed by the argument of Paul, when speaking of the pro- 
mise, that, whosoever should call on the name of the 
Lord, should be saved, he says, " How can they call on 
him in whom they have not believed ?" Rom. x. 14 ; and 
by his conduct in reasoning with Felix concerning jus- 
tice, temperance, and judgment to come, in connection 
with declaring " the faith," or the Gospel " of Christ/' 
Acts xxiv. 24, 25. His doctrine and his practice show, 
that every duty is to be enforced on the conscience, but 
always along with a statement of that truth which alone 
can produce obedience. The fact is, the whole of the 
law of God is binding on man as he stands, and every 
neglect of its requirements, and disregard of its prohi- 
bitions, exposes him to the wrath of God ; and there- 
fore, all its demands may, and ought to be, pressed up- 
on every man, in whatever condition. Independently, 
then, of the Gospel, it is the duty of all men to obey 
the divine law ; independently of their being believers, 



88 

it is their duty to do so ; and they sin in every in- 
stance in which they do not : but never till they be- 
lieve the Gospel will they indeed do their duty. 

The message of reconciliation is the instrument em- 
ployed to change the heart, to purge from sin, and to 
implant those principles through which, exclusively, ac- 
ceptable obedience can be yielded. Rom. i. 16, 17; 
Titus ii. 1 1 — 14, and iii. 3 — 8. Hence all exhortations 
to duty are connected with the doctrine of the cross. 
Faith, then, is not by any means the ground of obliga- 
tion to obey, but is that which inclines us to obedience. 
Hence the Gospel, as a display of mercy in harmony 
with justice, is to be preached, in order that, being be- 
lieved, men may be acquainted with the character of 
God, and come under the medicinal influence of this 
revelation. Till we believe it, whatever be our exter- 
nal decency, or our preparatory services in order to fit 
us for coming to Christ, we still remain hostile to God, 
and in love with sin. Good works are not required to 
prepare for faith, or to procure eternal life, as if re- 
demption were in any way by deeds of law. The very 
root of a solid and universal change in the heart is faith 
in the Gospel. Reformation ought to be instantly be- 
gun by the sinner, not as preparatory to, but in and 
along with, believing. All good works are the fruits 
and the tokens of faith, but cannot go before it. If by 
faith in the Gospel " the heart is purified," Acts xv. 9, 
and if it be the truth that sets " free from sin," John 
viii. 32, it follows, that they who have not really re- 
ceived the love of it, and who, of course, are not under 
its influence, must still be impure in heart and the 
slaves of unrighteousness. Such " cannot please God," 
Rom. viii. 8, because their principles, pursuits, and 
aims, accord not with his. 

The very design of the Almighty in calling on men 
to believe the gospel is, that, by believing it, they may 



89 



come under its transforming power, and be led to ad- 
mire and imitate his character as revealed in it, and 
thus to seek their happiness in himself. If this end 
can be gained without faith in the cross, then, in so far 
as a change of character is concerned, Christ has died 
in vain. Such, however, is our state, that it cannot. 
To say that, though it cannot be wholly gained without 
the reception of the gospel, it may be so in a measure, 
is to confound that external correctness which is the 
effect of a partial view of the truth, with the change of 
heart which fits for the kingdom of heaven. This 
change is, indeed, but imperfect, even in the most emi- 
nent Christians ; but still there is a renovation of heart. 
Divine energy begins the work, and also completes it. 
This energy, however, is not the ground of obligation 
to be holy ; it only excites to obedience : for what it 
produces was antecedently our duty. It leads us " in 
the way that we should go." 

The influences of the Holy Spirit are designed to 
open the mind to the glory of the gospel, to overcome 
our natural hostility to it, and to bring us by faith un- 
der its assimilating influence. They are not matter of 
debt, then, but of favour. Hence, we are taught to 
pray for Divine teaching under a deep sense of our na- 
tural ignorance of Divine things, and our strong aver- 
sion to them. Luke xi. 9 — 13. Psalm, cxix. 18. When 
taught of God, we are drawn to the Saviour, and so 
find rest. How precious that peace of conscience which 
arises from a view of the transcendent glory of the cha- 
racter and finished work of Christ, through faith in 
which, without one good quality in us, we are brought 
into the heavenly family, and into the closest fellow-? 
ship with him who loved us and gave himself for us I 
Blessed is the new spiritual character we thus acquire, 
in being brought to enjoy what God enjoys, to enter 
into all his views, to feel one with him in all that he 



90 



does, to be happy in seeing his will done, and in doing 
it ourselves, and to be fully satisfied in the contempla- 
tion and the enjoyment of his glory. The faith of the 
gospel inspires us with that love to Christ which is the 
health of our spirits, which raises above all difficulties, 
imparts holy courage and elevation of soul, makes duty 
to be esteemed a privilege, and causes obedience to 
flow as the spontaneous effusion of gratitude : thus 
uniting the glory of God with our highest happiness. 
Such are the noble, and, shall I say, generous, princi- 
ples of action produced by the truth. 

The character thus formed is connected with eter- 
nity. The gospel makes men better relatives and more 
useful members of society ; but it is degraded when 
viewed chiefly as an instrument of promoting the tem- 
poral good of the community. Mistakes as to this 
have caused many corruptions of its doctrines. To gain 
the latter object, when they doubted of saving the soul, 
many have too much adapted their instructions to the 
propensity of man to rest in mere external deeds and 
observances. It were well for such to consider, that 
even the secondary object they have in view is best 
promoted by a full and just statement of the gospel. 
Such is its nature, that it influences not a little, many 
who do not embrace it. This influence must arise from 
its commending itself to the conscience ; and, if so, the 
more scripturally it is stated, the greater will be the 
effect. This will appear evident from an observation 
of the different degrees of external morality produced 
in different places according to the degree of simplicity 
with which the gospel is taught. Compare the greater 
part of the European continent with this country, and 
countries similarly favoured, and mark how the restrain- 
ing influence of the doctrine and practice of Christian- 
ity keeps pace with its purity. " Christianity will in- 
conceivably ameliorate the present condition of the 



91 



world, but it is only when she is allowed to develop 
the energies by which she sanctifies and prepares its 
inhabitants for a better. Let her be urged to forget 
her celestial origin and destiny ; to forget that she came 
from God and returns to God; and, whether she be 
employed by the artful and designing to establish a 
spiritual empire and dominion over mankind, or by the 
philanthropist, as the means of promoting their civili- 
zation and improvement, she feels equally injured, and 
takes her departure, leaving nothing but a base and 
sanctimonious hypocrisy in her room/'* The beneficial 
principles exercised by a Christian as a member of so- 
ciety, while they add to his usefulness here, are em- 
ployed to cherish all that can make him meet for the 
heavenly world. He is sowing seed which will pro- 
duce life everlasting. In all that he does, his eye 
ought ever to be on the harvest ; for the scenes of this 
world are but subordinate to the eternal destiny of the 
soul. 

You will perceive, my dear friend, that faith in the 
work of Christ is but a means to an end. It is design- 
ed to produce true holiness. We are all sinners, and if 
pardoned and accepted, we must be so of pure unmerit- 
ed favour, through the atonement and intercession of 
Christ. But while, through faith in him, we are put 
in possession of the blessings of pardon and admission 
into the family of God, we are, by this very faith, in 
some measure made meet for the exercises and enjoy- 
ments of his temple. This is a method of justification 
which has the most transforming effect. Surely, when 
we contemplate the Saviour magnifying the law and 
making it honourable, we cannot but esteem it, and 
keep aloof from every thing that has but the appear- 
ance of disregarding it. When we think of his obedi- 



* Hall's Address to Eustace Carey. 



92 



ence, can we cease to be active in His service ? Must 
not the study of his character assimilate us to him, and 
enable us to mortify every evil principle ? It is natural 
for us., when conscious of guilt, and afraid of judgment, 
to be particularly struck with the goodness of God, as 
it appears in the exceeding riches of his grace in re- 
deeming us from wrath ; but when we contemplate the 
whole scheme of redemption, we are no less, yea more, 
struck with the love of God as it appears in saving us 
from sin itself. The end is worthy of God, and the 
means are admirably suitable and glorious as well as 
illustrative of his manifold wisdom. Indeed, it were 
vain to pardon a sinner, and receive him into favour, 
without changing his mind. Such a man could not enjoy 
the privileges of the Divine family, and even heaven itself 
would, to him, be as hell. He could not enjoy the so- 
ciety, engage in the exercises, nor relish the pleasures, 
of the place. Even in the seat of happiness, where 
there is fulness of joy, such a character would be mi- 
serable. Holiness is thus placed in its proper situation, 
as the grand object of God in the plan of grace. This 
view of the design of the gospel shows, that it has never 
been discerned in its true glory, nor felt in its genuine 
power, by such as take occasion from it to indulge in 
sin. 1 John i. 5—7- 

Xever till our persons are accepted through Christ 
can our services be so ; but, when we are ourselves ac- 
cepted in the beloved, our services are accepted for his 
sake, and in this wav God expresses his delight in the 
work and character of his Son, of which our obedience 
is the fruit and the likeness. Heb. xiii. 15 — 21. 1 Pet. 
ii. 4, 5. Obedience, then, is yielded, not in order to 
obtain forgiveness, but to express gratitude for having 
-obtained it ; it is not yielded to merit eternal life, but 
to express the gratitude of the heart to him who hath 
given it to us of pure favour through the atonement of 



93 



his Son. It is an expression of delight in the character 
of him who justifieth the ungodly for the sake of the 
Redeemer ; it is the fruit of conformity to God ; it is, 
in short, happiness in God and in spiritual things, and 
it makes meet for the full enjoyment of him in the 
world of purity, holiness, and love. The Spirit is pro- 
moted by glorying exclusively in the cross of Christ, 
and living by faith in him. In his cross we see mercy 
and truth, righteousness and peace, all united. Here 
sin is seen to be in itself most hateful, and revolting to 
every proper feeling. It is by this that the heart is 
broken and made contrite ; that the transgressor sees 
at once his disease and the remedy; his danger and 
the way of escape ; and is taught to put up from the 
heart the important petition, " God be merciful to me 
a sinner." It is here that the heart receives the impres- 
sion of the character of Christ, and becomes assimilated 
to the spirit of the heavenly world. 

That the Lord may keep you, and guide you into all 
truth, is the prayer of, 

My dear friend, 

Yours, &c. 



LETTER VI. 

ON CHRISTIAN COMFORT. 

The most eminent Christians feel imperfections — An error as to 
comfort and obedience noticed — The proper source of Christian 
holiness and joy — The evil of mistakes as to this — Two kinds 
of distress described — The Scriptural mode of comforting the 
dejected — The use of self-examination — Holiness connected 
with Christian consolation — Their reciprocal influence — The 
use of past enjoyments — Conclusion. 

MY DEAR FRIEND, 

I propose, in this letter, to advert to what you wrote 
me respecting that lively feeling of the power of our 



94 



Lord's character , and that comfort in the truths the 
want of which is lamented by many. I begin with re- 
minding you, that the very highest Christians are deep- 
ly sensible that they are not influenced by the gospel 
as they ought to be : and this causes to them much 
pain and self-reproach. Xothing, however, can remedy 
this but a devout reliance on the work of the Redeemer, 
and the steady contemplation of his gracious character, 
accompanied with humble and fervent prayer to him 
who teaches, sanctifies, and animates the heart. In all 
cases the Saviour is the source of peace and consolation 
to his people. He communicates these blessings by 
enlightening their minds in the knowledge of the great 
truths of his word; and particularly those that respect 
his sacrifice and official administration. It isj, then, by 
keeping the gospel constantly in view that the heart 
comes under its transforming energy. 

There is an error often committed here on which I 
shall say a few words. I refer particularly to it, be- 
cause the principle it includes has not seldom been at 
the bottom of unscriptural views of the nature and 
spring of Christian comfort and obedience. It is this : 
Manv come to the Scriptures with the same views as 
those which actuated the young man who came to our 
Lord with the question, (c What good thing shall I do, 
that I may inherit eternal life?" Matth. xix. 16. Now, 
the Bible was never intended to answer this question. 
It is, indeed, ans wered in Scripture ; but for the pur- 
pose of showing, that, in order to be justified by law, a 
man must, throughout his life, have been perfectly con- 
formed in principle, thought, word, and deed, to the 
whole of its demands ; and that whoever has broken 
it but in one instance is guilty of all. Of course, the 
answer to it is designed to " shut us up," Gal. iii. 23, 
to the plan of salvation revealed in the gospel, and not 
by any means to inspire us with the hope of being jus- 



95 



tilled by law. It tells us how man would have been 
justified had he continued obedient ; but not how a 
sinner can be accepted. The great question which the 
Scripture was meant to answer is,, " How can God 
justify a sinner in consistency with his holy charac- 
ter, the righteous claims of his law, and the general 
good ¥' 

It is evident that, when a person's great object is to 
have the first of these questions answered, his comfort 
and peace must be very unsteady. When he puts the 
question, " Am I a child of God ?" his meaning is not, 
" Have I believed the gospel of Christ ?" or, in other 
words, is it indeed the truth ? but, ec Have I done 
enough to procure for me eternal life ?" and, according 
to the view he takes of his attainments, must be his 
peace or his disquietude. In all his devotional services, 
and in all his obedience, his great concern is to esta- 
blish his claim to the favour of God, and to the happi- 
ness of heaven ; and in his exertions he may be very 
earnest, while he has utterly mistaken the design of that 
book which he considers to be a revelation from God. 
Such a character cannot understand how a perishing 
prodigal can obtain forgiveness, and be filled with peace, 
on his yielding to the call, " Repent, and believe the 
gospel." He treats the enjoyments of such converts as 
the fruit of error and enthusiasm. Conscious that he 
has himself no real happiness, he manifests the spirit, 
and virtually adopts the language, of the elder brother 
in the parable, cc Thou never gavest me a kid that I 
might make merry with my friends." He turns from 
the friend of sinners ; refuses life from him as a matter 
of favour ; and clings to his own self-righteous schemes. 
In some instances, impressed by what they hear of the 
happiness of others, and despairing of attaining the like, 
such characters sink into despondency. 



96 



In opposition to these most erroneous and destruc- 
tive sentiments, the Scriptures address all as condemn- 
ed in the sight of God ; they bear witness to the dig- 
nity of the Redeemer's nature and the perfection of his 
atonement ; and declare., that every one who receives 
their testimony shall be saved. The faith of this is the 
root of all real liveliness in religion, and of all genuine 
enjoyment. The sinner is thus freed from the distress- 
ing agitation caused by his fruitless efforts to make his 
peace with God ; and, finding rest in the work of the 
Savioar,he engages with life and animation in the course 
of obedience. 

The Spirit bears witness in the Scriptures to the im- 
portant truth, that every child of God becomes such 
by " faith in Christ Jesus/' and not by works of law. 
John i. 12. Gal. iii. 7 — 26. Now when, with a true 
heart, we can say that the Divine declaration concern- 
ing Christ and his work is really believed by us ; and 
that his atonement is indeed that on which we rest, as 
the sole foundation of our confidence before God ; we 
mav take comfort from the promise of forgiveness and 
eternal life to all who believe. Then do we enjoy the 
consolation of the Spirit's testimony in the Scriptures, 
that, to as many as believe in him, Jesus gives ce the pri- 
vilege of becoming the sons of God and so can re- 
joice, that, ce as children, we are hehv of God and joint 
heirs with Christ/' Rom. viii. 16 — 19- We must first 
of all derive our confidence from the general declara- 
tions of the gospel, before any other part of Scripture 
can afford us relief. This enjoyment is always propor- 
tioned to our conviction of our need of mercy, and the 
degree of steadiness with which we cling to the cross 
of Christ. Every Christian finds that, in all circum- 
stances of distress, and in all his difficulties, however 
long he may live, he must either lose his comfort and 



9T 



peace altogether, or receive these enjoyments in con- 
nection with confidence in the same truths which re- 
lieved him at first. Gal. vi. 14. Phil. iii. 8, 9. The 
life of faith consists in continuing to count it " a true 
saying, and worthy of the most cordial reception, that 
Christ Jesus came into the world to save sinners/' 
1 Tim. i. 15 ; in building our hope of mercy on his 
sacrifice ; and in drawing from it our peace and our 
happiness under a sense of guilt, and in the view of 
eternity. 

In believing in the work of Christ we are induced to 
renounce every false hope, and to count all things but 
loss, that we may win him, and be found in him ; that 
we may know more of his excellence ; and that we 
may be more conformed to his character. In judging 
the God of the promises to be faithful, perplexity as to 
the subject of acceptance with him is banished from 
the mind. In contemplating the glory of the Redeem- 
er's person, expiation, and kingdom ; the offices he exe- 
cutes ; the relations he bears to his people ; his admi- 
nistration in providence ; the riches of his grace ; and 
the many truths and blessings connected with such sub- 
jects, we shall find constant enjoyment, and matter for 
everlasting triumph. Psalm xlv. 1,2; lxxii. 17— 20. 
xcvi. xcvii. xcviii. and cxlv. 10 — 13. Rom. viii. 31 — 
39- Ephes. iii. 8 — 20. It is extremely difficult, in- 
deed, owing to the corruption of our hearts, to attain 
and to preserve this spiritual and happy state of mind j 
but let us ever look to the Father of mercies for his 
aid. Let us dwell upon his love and his rich grace, 
as displayed in exhibiting all the blessings of the gos- 
pel to us while ungodly, without strength, and ready 
to sink into the pit of misery. Hither let us return 
from all our wanderings for rest, and here let us abide 
as the seat of happiness. 

VOL. I. F 



9S 



It not seldom happens that, owing to the weakness 
of their faith, and from the want of clear, scriptural, 
and simple views of the gospel of peace, Christians are 
deficient in vigour and usefulness. Now, though a per* 
son, wiiose views of Divine truth are very obscure, 
mav be truly a Christian, his comfort must be small 
and very unsteady. It is at once his duty and his in- 
terest to pray fervently to God for his illuminating 
Spirit, and to meditate upon that redemption which is 
the theme of the heavenly songs, and the great excite- 
ment to heavenly activity. In particular, he ought to 
dwell on the work and character of the Redeemer, and 
on the free invitations and promises of the Gospel. 
Thus he will find, that a Christian is one who is par- 
doned and received into the family of God for the sake 
of the atonement of Christ. He will find, too, that he 
is placed here in a state of training for immortal glory 
by means of faith in the Gospel, and by the various 
events of life, as made to bear upon his mind, so as to 
illustrate Divine truth, and impress it upon the heart. 
The nature and design of Christian obedience will thus 
be understood; the beautiful harmony of Scripture 
will commend itself to the heart ; and rest will be 
found in its faithful testimony. This testimony de- 
clares, that, whatever be the number or the nature of 
our transgressions, there is no necessity for us to at- 
tempt the expiation of sin — that it is vain, and even 
sinful, to do so. Nothing as to the ground of pardon 
and acceptance remains to be done. On the contrary, 
the Gospel affirms, that the only work through which 
the guilty can be saved is already finished ; and that, 
believing in this, the sins of the most unworthy are 
blotted out, and their persons accepted. John xix. SO. 
Dan. ix. 24. Acts xv. 10, 11. Gal. ii. 15, 16, 21 ; iii. 
11—13, 18 ; and v. 1—5. Heb. x. 5—18. 



99 



It often happens that, on hearing this, inquirers feel 
as if it were an act of presumption, in a state of guilt 
and unworthiness, to enter at once into the enjoyment 
of the blessings of salvation, by believing the testimony 
of God ; and hence a course of preparatory obedience is 
commenced. Now, the fact is, the presumption lies in 
the very opposite direction. It lies in supposing, that, 
in course of time, by their repentance and reformation, 
they shall become more worthy of receiving salvation 
through Christ ; and in waiting till they shall be so be- 
fore they apply to him. This is going in the very face of 
the clear declaration of God, that all, from first to last, is 
the fruit of free favour, whether in respect of the price 
of redemption, or of obtaining an actual interest in its 
blessings. Nothing can be more presumptuous than to 
imagine, that the benefit of the work of Christ can be 
merited by those who are sunk in guilt and depravity ; 
and to call in question the truth of God, who has so- 
lemnly declared, that he is well pleased in the sacrifice 
of his Son, and that his blood is sufficient to take away 
sin. The truth of these declarations cannot be distinct- 
ly seen by those who seek, by some previous work, to 
prepare themselves for an actual interest in the right- 
eousness of Christ. 

Permit me here, my dear friend, to advert to another 
thing connected with proper views of Christian comfort, 
and the spring of Christian obedience. It frequently 
happens that persons, professing religion, are in great 
distress because of sins which they have committed after 
having derived peace, as they think, from the Gospel. 
Distressed they certainly ought to be, and he who is 
not, must be a stranger to genuine repentance. With 
regard to this, however, it is of importance to observe., 
that distress of mind may arise from two sources. In the 
one case, it is merely selfish, as it springs solely from 
a fear that the evils committed are inconsistent with a 



100 

state of acceptauce with God. The blessing which the 
subjects of this fear connect with a state of salvation, 
is almost entirely confined to a change of state ; though 
they think certain good feelings and dispositions ne- 
cessary to entitle them to it. They have no true regard 
to the divine glory, or to spiritual bliss. The question 
with them is not, " Have I confidence in nothing, as 
the ground of acceptance, but the work of Christ ?" It 
is, C( Have I done what is necessary to warrant me to 
look to his righteousness for deliverance from future 
misery ?" It is, doubtless, a duty for Christians to ex- 
amine themselves as to the effect which the Gospel has 
upon their hearts and deportment ; and they must cer- 
tainly be concerned about their own salvation. But 
what I refer to, is the practice of those who can never 
take comfort from what the Saviour has done, except 
when they have acted in a manner which they think 
right — when they have remarkable freedom in prayer— 
or when they have found their affections lively and 
warm. In such cases they are quite elated ; their hopes 
are high, and their confidence great, because they think 
themselves qualified for an interest in Christ. But, 
when they have fallen into some sins which burden 
their conscience, they are in the deepest agitation and 
alarm ; not from the thought of having sinned against 
the God of all goodness, which is the true spring of ge- 
nuine contrition, but solely because, by this, their hopes 
of heaven are darkened. They mourn, merely because 
they cannot look upon themselves as Christians ; and 
this they, indeed, have good reason to question, when 
such is the sole cause of their pain. All that can 
: be said to such, respecting the freeness and the rich- 
ness of divine grace, even to those who have hitherto 
deceived themselves, can yield them no peace. They 
cannot think of resting on the work of Christ, till their 
affections are again warmed ; and till they can persuade 
3 



101 



themselves that they are reformed to such a degree, as 
to warrant them to think they are now Christians, or, 
at least, possessed of the prerequisites necessary to jus- 
tify an application to the Saviour. They are, of course, 
rather angry with themselves than truly sorry that 
they have sinned against heaven. Sin is thus viewed, 
not as opposed to the glory and the will of God, but as 
a hindrance to the enjoyment of pleasurable feelings, 
and the indulgence of the vague hope of happiness 
hereafter. Now, disquietude and fear of this kind are 
removed, not by looking, as guilty and ruined sinners, 
to the cross of Christ, but by the return of warm feel- 
ings, and a supposed reformation of conduct, attained- 
by very different means than by faith in Christ. 

I beg you to observe, that, when I speak of their 
warmth and their reformation as attained by other 
means than the truth, I am far from meaning that, even 
when these are produced by the Gospel, they are the 
ground of peace to the conscience. By no means. Our 
peace arises from that which is without us — the perfect 
work of the Saviour. It is the office of the Spirit to 
testify of this, and, by the truth concerning it, to warm 
and purify the heart. When the effect of his influence 
is put in the room of the sacrifice of Christ, the nature 
and design of his work are lost sight of, and the sim- 
plicity of the Gospel is marred. All I mean by such 
expressions is, that, even that on which such rest, can- 
not, in any sense, be acceptable to God, and, of course, 
it is no recommendation to his favour. This is corro- 
borated by the fact, that, when even the fruit of the 
Spirit's energy, and not simply the atonement, is made 
the resting-place of the conscience, the glory of the 
truth is obscured. 

Something of this tendency is, at times, found in 
Christians ; but it is sinful. It evinces weakness of 
faith, and confused views of the Gospel ; it must be 



102 



attended with great perplexity and embarrassment * 
and cannot but impede scriptural diligence and obe- 
dience. Not that real Christians will rely on the ef- 
fect of the truth as their warrant to trust in the atone- 
ment, but that they are in danger, when enjoying the 
fruits of the Gospel, of having the one eye, as it were, 
turned to those fruits, as a kind of encouragement to 
expect the blessings of forgiveness and acceptance, even 
w r hile the other eye is looking to the Saviour himself 
alone. There is often such a mixture of self-righteous- 
ness operating in a manner which is scarcely perceived, 
and which the individual would never avow even ta 
himself. 

The other case of distress to which I refer, arises from 
a Christian feeling keenly the guilt of having sinned 
against the Father of mercies, whose loving kindness is 
ever flowing, and is displayed in the forgiveness of his 
many daily offences, and in the constant advancement 
of his bliss. This is not felt merely when he dreads 
wrath. Even when the way of peace is most clearly 
seen, and the hope of eternal life is most lively, this 
sorrow is keenest. The Christian readily condemns 
himself. He mourns, and is in bitterness, especially 
when he thinks of the exceeding riches of that grace 
which hath provided for him an Advocate who ever 
liveth, and hath thus made provision for his salvation, 
notwithstanding his many wanderings from God. This 
is as a fire within him, kindling every holy affection. 
When he again has recourse to the great High Priest in 
the house of God, and while he thus finds peace to his 
soul, instead of indulging in sloth, he becomes more ac- 
tive and fervent. The overwhelming goodness and mercy 
of his Father produce shame and self-loathing, in union 
P with strong consolation, and good hope through grace. 
Ezek. xvi. 63 ; Ezra. ix. 6 — 11 ; Ezek. xxxvi. 28 — 31. 

Do you, my dear friend, ask, What, then, is to be 



103 



said to those who are bowed down, and daily distressed 
in spirit, by guilt and anxiety ? It must be granted to 
such, that their distress is in itself well founded — that, 
however deep may be their view of their sins and de- 
merit, it is not equal to the real state of their heart. 
But, granting this, let the Gospel of Christ be consider- 
ed as it is exhibited in Scripture, John iii. 14 — 18 ; 
Rom. iii. 20—31 ; 1 Tim. i. 12—16. Let them put 
the question to themselves, " Do not the words of eter- 
nal life preach salvation even to the chief of sinners ?" 
Do they not declare that he, who was lifted up on the 
cross, can at once pardon and cleanse from all sin ? — 
Do they not proclaim peace through the propitiatory 
work of Christ, even to them who are far off ? — Why, 
then, do I not relinquish every false refuge, and cast 
myself, as a perishing sinner, on Christ for salvation ? 

Should a person be persuaded that hitherto he has 
been an unbeliever ; be it so. Deeply as in this case 
he ought to feel, and mast do, if at all properly impress- 
ed, let him now believe. He ought not to stand de- 
murring, as if something must be brought with him 
to recommend him to the Saviour; but should, as a 
helpless sinner, come as he is to him, willing to receive, 
as a gift, all that He has to bestow. Many, who have 
long been distressed, and striving for relief, have found 
peace by the discovery that they were seeking it, ce not 
by faith, but, as it were, by the works of the law." 
Rom. ix. 32. Their true character has been laid down 
to them, and they have found that nothing was between 
them and absolute perdition but the atonement of Christ. 
They have then been taught of God, that, whatever 
may have been their guilt, the blessings of the Gospel 
are exhibited as his free gift to all who believe, and so 
have been led to the Saviour " for life." 

If any, who have appeared to know the truth, are dis- 
quieted in mind, let the same Gospel be declared to 



104 



them., which preaches peace to the chief of sinners, on 
believing in Jesus. Let each ask himself, u Do I be- 
lieve the Scriptures to be the word of God? If they 
are, indeed, the true sayings of heaven, and if all my 
confidence is placed on the one perfect work of the Re- 
deemer, then let me rejoice in that blessed truth which 
I believe. — Let me commit myself to the Saviour, who 
invites me to come to him. — Let me, with confidence, 
make all my wants known to my Father, and look, 
through the blood of Christ, for the faithful accomplish- 
ment of his promises." To the Saviour all are assur- 
edly called, and even entreated to go, with the firmest 
persuasion, that to them, guilty as they may be, the 
blessings of mercy shall be given. Matth. xi. 28—30. 

Self-examination, I wish you to remember, is en- 
forced, not for the purpose of originating hope and peace 
under convictions of guilt, or of restoring them, when 
last through declension into sin. It is designed to as- 
certain what it is on which we are resting our hope be- 
fore God — to detect false confidence and peace — to con- 
firm that trust which has its foundation in the blood of 
Christ — to increase Christian joy by the discovery of the 
sanctifying influence of the Gospel — to ascertain the 
progress we are making— and to discover and correct 
what is wrong. It will be found useful, also, when we 
are falsely accused. It was so to Job, to David, and to 
Paul, who, under the reproaches of men, were happy 
in the testimony of a good conscience. Job xvi. 19; 
xxxiii. 10; xxix. 11 — 17; xxxi. 13—40; Psalm vii. 
3—5, 8, 10, 14—17 ; 2 Cor. i. 12 ; vii. 2 ; x. 13—17 ; 
xi. 21 — 23. It is an infirmity of our nature, too, that, 
under particular kinds of afflictions, we feel a strong 
propensity to contemplate rather the dark than the 
bright side of things, and so sink into dejection and 
despondency. In such circumstances, self-examination, 
if we are, indeed, influenced by the truth, may prove 



105 



at once a cause of correction and of comfort ; because it 
may make manifest the healing efficacy of the doctrine 
of the cross on our diseased souls,, and so establish our 
faith in it, and cause us to cling to it with greater in- 
terest. 

There are kinds of dejection, however, arising from 
the propensity I refer to, and from constitutional dis- 
temper in body and mind, which unfit for self-exami- 
nation. The body requires the physician, and the mind 
would be unhinged by intense thought, and in danger 
of forming very false conclusions in this condition of 
morbid and painful feeling. Let the Gospel itself be 
stated in the simplest manner, and let the afflicted be 
taught to dwell on it, that the truth may, by the divine 
blessing, effect what the case will allow. This is the 
more necessary, in consequence of the propensity such 
have to dwell on the more profound and difficult parts 
of Scripture. It never can be unsuitable to state the 
first principles of the Gospel ; for, whatever may be the 
character of the individual, it is fitted to do good. Phy- 
sical disorders, indeed, it cannot remove. It never was 
designed to do so ; and it derogates not from its joyful 
nature, that it cannot counteract their painful effects. 
But, where the principle of piety is really in the mind, 
it will call it forth, and; where it is not, it is the only 
thing which can implant it. 

But, passing this, if at any time w r e find, on self- 
examination, that the truth is healing our souls, we 
become increasingly satisfied that we are not deceiving 
ourselves ; that it is, indeed, the truth which we have 
believed ; and that it is the grace of God on which our 
confidence is fixed. If we are living by the faith of the 
Son of God, we shall see, in some measure, of the ef- 
fects of the truth ; though, on examining ourselves, we 
shall see much, also, that is calculated to humble us. 
This is fitted, however, to lead us to cleave, with re* - 



106 



newed eagerness,, to that truth, the healing power of 
which we, in some degree, feel. The views obtained 
of our evils and deficiencies may prove of the highest 
advantage ; w T hile the proofs we have of the sanctifying 
influence of the wholesome truths of the Gospel will 
afford us joy. 

Such joy is far from being inconsistent with the deep- 
est humility. Christian lowliness of mind by no means 
implies that we are unconscious of what the grace of 
God hath effected in us. The Scriptures suppose, that 
Christians are aware that they differ from others ; and 
the addresses there made to them proceed from the 
principle, that they are distinguished by the divine 
goodness. 1 Thess. v. 5 — 8. Ephes, v. 8. Humility, 
then, is not founded on ignorance of what God hath 
wrought in us. It springs from proper views of the 
grace which hath made us to differ. 1 Cor. iv. 7, and 
xv. 8 — 10. Feeling that flesh and blood hath not re- 
vealed the truth to us, and that we owe all we are to 
the same grace which gave the Saviour, we adore our 
Father who is in heaven ; and, while we are abased in 
the dust before him, we are grateful for what he hath 
done in us, as well as for us. His character and his 
love appear in the former as well as in the latter. Rom. 
vi. 17, 21, 22, 23. 1 Cor. vi. 11. 1 Thess. i. 9, 10. 
While joy arises, in the first instance, from believing 
the testimony of God, it is preserved by continuing in 
the faith, and is increased, in proportion as we act and 
suffer under its medicinal and sanctifying influence. 
2 Pet. i. 1—11. James i. 25. 

Self-examination, then, is of the utmost importance. 
It serves to ascertain whether we are holding fast the 
truth or letting it slip — whether we are growing in 
grace or backsliding from God, which it must be of the 
greatest moment to consider. It is an error, however, 
to have recourse to this, under the fear which hath tor- 



107 

ment, for the purpose of obtaining deliverance from 
despondency or dejection under a consciousness of guilt 
and declension. Should we do so, and seek relief by- 
contemplating the features of our own character more 
than the work of Christ ; and, particularly, if we judge 
of our character by the estimation of our friends, who 
may have very mistaken views of us and of the truth, 
we are going from the great foundation, are putting 
the feelings of our minds, and the opinions of our friends, 
in the room of the great work finished by the Son of 
God, and of the gospel which reveals it. When we 
rest on the atonement, and derive from it all our hope, 
we are called to examine what effects it produces, and 
to see that its genuine influence be felt. But if, in- 
stead of examining ourselves when we have a sense of 
peace through the sacrifice of Christ, we only do so 
when labouring under a sense of guilt, in order to dis- 
cover in our love, repentance, or obedience, a reason for 
rest to the conscience, we are putting these evidences 
in the place of the atonement. As the effect cannot be 
before the cause, we cannot be possessed of the fruits 
and tokens of genuine religion till we have believed in 
Christ, Of what are they fruits and evidences, but 
of faith in his finished work, and of confidence in it, as 
the sole ground of acceptance with God ? No effects in 
us, then, can be proofs of our relation to the Saviour, 
unless they be such as we know to be produced by faith 
in his cross. The degree, also, in which such effects are 
found, will be in proportion to the simplicity and stea- 
diness of our trust in him.. With this, too, will our 
comfort correspond. If his work is not the beginning 
and fountain-head of our confidence^ the exceeding 
great and precious promises of the everlasting covenant 
can yield us no scriptural or permanent consolation. 
Nor is it enough that we once believed in him ; we must 
+ continue in the faith. Our duty and our privilege is 



108 



to hold fellowship with our Lord now, and not merely 
to remember that we did so formerly. Israel daily ga- 
thered manna, but what they gathered yesterday would 
not serve them beyond it, for it would not keep. Yet 
the recollection of what they had gathered formerly 
would encourage them to go and look for more. And, 
in like manner, the recollection of the work of God on 
the soul formerly will not sanctify it to-day, any more 
than present hunger can be allayed by recollecting the 
idea of what we formerly feasted on ; but yet it will 
be found very useful in encouraging us to return to the 
food which once nourished us, and to the fountain 
where our former thirst was assuaged. It is only in so 
far as it is calculated to regain our former sensations, 
that the remembrance of them can be of service. In a 
time of declension, it will be deeply humbling to look 
back ; and, if it be the means of recovering our affec- 
tion towards sacred things, it will be truly salutary. 
Heb. x. 32. Rev. ii. 5 ; iii. 3. Gal. iv. 15. But if we 
dream of gaining peace by a mere recollection of past 
affections, while at present we are cold and insensible, 
we shall be sorely disappointed ; or, which is worse, we 
shall become the victims of a delusive satisfaction. The 
Psalmist called to mind his song in the night ; he com- 
muned with his own heart ; his spirit made diligent 
search ; but all would not do ; he found no relief till 
he said, ec This is my infirmity : I will remember the 
years of the right hand of the Most High ; I will re- 
member the works of the Lord." Psalm lxxvii. So let 
us turn from unavailing inquiries, and fix our minds on 
that wonderful work and deliverance, of which the an- 
cient works of the Lord in Israel, and the deliverances 
vouchsafed them, were but figures. It is thus that the 
mind is elevated and enlightened — that the affections 
are warmed and captivated — and that the whole soul is 
stirred up to bless and to magnify the character of the 



109 



Saviour. Such is the way in which scriptural peace 
and comfort must originate. 

Allow me to remind you, that Christian consolation 
is designed to promote Christian holiness. Having 
found rest to our souls where the divine justice found 
rest, the mind is awakened to a sense of the abundant 
goodness and rich grace of God ; and is impelled, by 
the delightful and yet powerful influence of love and 
gratitude, to serve him with all the heart, and cheer- 
fully to suffer for his sake. Phil. iii. 7— -14. It is of 
the first importance to remember, also, that this conso- 
lation is increased by obedience. John xiv. 21, 23. 
When we keep the path of duty, and obey the com- 
mandments of our Lord, the truth, under the influence 
of which we obey, is the more fixed in the heart ; and 
the service of him who loved us and gave himself for 
us is found to be itself happiness. Xot only will Christ- 
ian principles produce good acts, but those acts will 
increase the principles. These two have a reciprocal 
influence. In living by faith, we embrace a system of 
motives, which daily increase in power by their habitual 
operations. Every event, and every action, is made the 
means of an accession of strength to the great sources, 
of obedience. James ii. 22. 2 Pet. i. 5 — 11. 

On the other hand, if we let the truth slip out of 
our minds, we shall fall into sin ; and the longer we 
continue in the path of disobedience the more will the 
truth be forgotten. 2 Pet. i. 9- Before we can recover 
our lost peace, sin, like the accursed thing in the camp 
of Israel, must be cast out. I refer not to sins of in- 
firmity, nor to the imperfections which attach to the 
best services of the most spiritual Christian ; I speak 
of an allowed habit of inconsistent and sinful conduct ; 
of a cold and earthiv state of mind ; and of evils which 
are not the effect of a sudden and powerful temptation 
but the result of a course of secret declension from spi-* 



no 



yituality of mind,, and devout intercourse with God* 
The man who can maintain his confidence, and boast of 
his happiness, while in such a condition, must be har- 
dened indeed. It becomes God to frown upon us in 
this state, by withholding the light of his countenance. 
In the very nature of things, indeed, we cannot, in such 
circumstances, have spiritual happiness. The remedy 
is to retrace our ^steps, and return to God by renew- 
ed faith in Christ. We must seek rest as we sought it 
at first. In vain do we seek to recover liveliness and 
ardour in religion, if we keep not the cross of Christ 
constantly in view. It is a conviction of his grace and 
mercy which influences the heart with love to him, and 
binds it to him with the bonds of ardent attachment 
and permanent gratitude. It is the believing contem- 
plation of the gospel which mortifies sin, and produces 
all the fruits of Christian obedience. 1 John ii. 1, 2. 
Jonah ii. 4. 

The recollection of past enjoyments, when, in living 
by faith, sin was more bitter to us than death, and the 
Saviour was felt to be a refuge from all evil, and the 
source of all happiness, will serve to show at once our 
folly and our guilt. Have we, indeed, left the God of 
our mercies, and returned to vanity ? If so, how aggra- 
vated is our sin ! Is this our kindness to our friend ? 
Surely, the remembrance of past joys, instead of reliev- 
ing, must add torture to the heart. Psalm lxxvii. 3. 
They remind us of the goodness of God, and of our 
base ingratitude* Yet, blessed be his name, he invites 
us to return to him. We are not straitened in him, 
but in our own bowels. Though, like lost sheep, we 
have gone astray, and are entangled in our own cor- 
ruptions, let us look to st the good Shepherd, that he 
may restore our souls." Let Calvary again occupy our 
hearts. 

Turn then, my dear friend, to what the Saviour did, 



Ill 



and to the divine delight in his character,, as expressed 
in his glory ; and thus, I trust, your difficulties will 
vanish. What the magnet is to the steel, will the truths, 
the promises, and the character of God, as exhibited in 
the work and kingdom of the Saviour, be to genuine 
religion. They will call it forth ; and, besides this, 
they will exercise and strengthen it. This appears a 
plan too simple, and we naturally aim at something 
more complex. Thus the very simplicity of the me- 
thod is that which makes it so difficult for us to adopt, 
and keep by it ; and hence, much of the opposition of 
the heart to the truth. This is illustrated by the his- 
tory of Naaman the Syrian, who, in order to his cure, 
expected to be called to do or witness something great 
in the eyes of the world, and not merely to go and wash 
in Jordan. 2 Kings v. 8 — 14. The same principle still 
blinds the minds of " the wise and the prudent of this 
world" to the plain but humbling doctrines of the cross. 
Matth. xi. 25, 26. It is thus that they are hid from 
the proud, and revealed unto babes. 

It is delightful to be enabled to cast our all upon 
God, and submissively to live by faith in Christ. In 
order to this, much prayer is necessary. I mean not 
merely stated devotion, but a spiritual and devotional 
state of mind. The hearts of the children of God need 
not be discouraged. The Redeemer knows their wants, 
and feels for them with the tenderest sympathy. On 
him, then, cast all your cares, and ask of him all that 
you need. He can comfort and strengthen you, and 
cause the spirit of bondage to give place to the spirit of 
adoption. Look to him, that he may dissipate your 
darkness, still the inward disquietude of the soul, and 
pour his richest blessings into your heart ; for he giveth 
liberally, and never upbraideth. His cross subdues the 
power of sin, and cherishes every holy principle. How 
sweet it is to take our place there, and to enjoy all 
which it so wondrously displays ! I am, &c. 



112 



LETTER VII. 

ON THE PRACTICAL INFLUENCE OF THE TRUTH, 

The Divine character displayed in the Gospel — Its fitness to im- 
part peace — Mistakes regarding it — Its influence in promoting 
sanctification— The necessity of Christian watchfulness — Self- 
righteousness not the only evil of which men are in danger— 
The promise of Divine aid— Conclusion. 

MY DEAR FRIEND, 

I shall now direct your attention to some general ob- 
servations on the practical influence of the truth. I 
begin with remarking, that the character of our Lord 
is the genuine character of Jehovah. God is in himself 
invisible to us. The most correct description of him/ 
unless illustrated by facts, could make but a feeble im- 
pression. The mind must be aided in its conceptions 
of his glory by a palpable manifestation of his attributes. 
Such a display is afforded of his character in the person 
and the work of the Saviour. It is given in the whole 
history of his life, but its full splendour appears in his 
atoning sacrifice. Indeed, the very name of the Re- 
deemer was, in the minds of the sacred writers, insepa- 
rably linked with that illustrious act by which he pour- 
ed out his soul unto death. Not that they confined their 
attention to the closing scene of his life ; they connect- 
ed with it all that preceded, and viewed him, through* 
out the whole of his humiliation, as gradually advanc- 
ing towards the wondrous completion of his sacrifice. 
His character, at all times, bore on it the impress of 
divinitv, which gives the highest importance to his his- 
tory. In reading the displays of his power — his deeds 
of high benevolence — his feelings of tenderness, sym- 
pathy^ and compassion — hk unwearied course of self- 



113 



denied exertion— and his unparalleled and protracted 
sufferings,, we have before us the history of God in our 
nature, and see his perfections in a light the most fa- 
miliar and engaging. The brightness of the divine glory 
is represented to us in our own nature, and through the 
medium of human feelings, affections, and passions ; so 
that, instead of being dazzled with its lustre, v/e can 
contemplate it with the deepest interest, and the utmost 
steadiness. 2 Cor. iv. 4, 6. Col. i. 15. Heb. i. 3. In 
his cross, the Almighty is seen combining all that is 
profound in wisdom and understanding— all that is aw- 
ful in holiness, justice, and judgment — and all that is 
attractive in love, mercy, and grace. In the man of 
sorrows, we see wisdom clothed with the most engaging 
meekness and gentleness ; and the grandeur of Al- 
mighty power softened by the most tender compassion, 
and the most generous love. While his sufferings at- 
tract our special interest, it is not pain or misery so 
much that commands our attention, as affliction and ca- 
lamity, dignified by the most cheerful resignation, and 
the most enlightened and willing submission to the will 
of heaven. In them is united, with the most distress- 
ing and complicated woes, all that is sublime and ele- 
vated—all that is pure and holy — and all that is amiable 
and attractive. Here is a mind infallible in judgment 
-—to which the Almighty is fully known — to which all 
beings and worlds stand clearly revealed — a mind, in a 
word, occupying the highest vantage-ground — pouring 
contempt on all that the worms of the earth call glo- 
rious — and giving itself up to all that men count wretch- 
ed and disgraceful. Ought we not, then, to enter into 
the views of the Saviour, and hail a revelation so ho- 
nourable to God, and so admirably fitted to insure our 
safety and our happiness ? In his wondrous work we 
see the curse of the law exhausted, and divine wisdom 
employed in harmonizing the exercise of righteousness 



114 



and mercy. While justice and holiness are displayed 
in their highest glories, they are transformed into 
sources of blessings to the most guilty of sinners. 

Permit me, then, to lead your attention for a moment 
to the fitness of such an exhibition to impart peace to 
the trembling conscience. If guilt is the parent of fear, 
this view of the cross and character of Christ, exhibit- 
ing the God of truth and of purity as at once the just 
God and the Saviour, must be calculated to tranquillize 
the heart, when dreading the tremendous consequences 
of sin. Isaiah xlv. 21, 22. Many, alas ! seek peace by 
lowering the character of God and the demands of his 
law ; so as to suit what they imagine to be their actual 
or possible attainment. And when, even after this, 
they cannot persuade themselves that they are what 
they ought to be, they trust to the divine benevolence, 
as if it were allied to weakness. They forget that, as 
the moral ruler of the world, it behoves God to main- 
tain the honour of his law and government ; so that, 
while sin is pardoned, it may not appear to be connived 
at ; and that, while the sinner is forgiven, he may also 
be sanctified by the very means of his deliverance from 
wrath. 

There are also numbers who err in a different way. 
When alarmed by deep convictions of guilt, the mind 
is apt to dwell on the most tremendous views of the 
Almighty. He is contemplated only as armed for ven- 
geance, and as frowning in awful wrath from the tribu- 
nal of judgment. His character is considered as mark- 
ed by all that is severe and unrelenting ; unsoftened by 
any touches of mercy and loving-kindness. Such a 
view of God must fill with the most tormenting fear 
and slavish dread. Now, the gospel meets every such 
false notion, and declares that God, while he is light, 
is also love. It exhibits the most delightful harmony 
between mercy and justice, goodness and holiness, in 
the salvation of sinners. 



115 



The self-righteousness of the heart opposes this me- 
thod of salvation, not only by directly seeking eternal 
life by works of law, under the notion that we are not 
so low and helpless as to need salvation in a way so 
humbling, but also in other forms. Thus, sometimes 
when conscious of guilt, and alarmed by the dread of 
wrath, the mind feels as if it were an act of presump- 
tion to expect mercy in its present state. It refuses to 
admit the consolations of the Gospel till it can think 
better of itself. This is a spurious humility ; for it 
proceeds on the principle that, before we can receive 
the blessings of salvation, we must, at least in some 
measure, be worthy of them. Now, what is this but 
the spirit of self- righteousness opposing the pure Gos- 
pel of Christ ? It is needless to distinguish between 
seeking justification wholly and partially by merit. 
The latter is as inconsistent with a cordial submission 
to the divine method of justification as the former. On 
the same principle, it is vain to distinguish between 
seeking redemption independently of the work of Christ, 
and seeking to qualify ourselves by previous good dis- 
positions for obtaining the forgiveness of sin through 
that work. The latter is only a more refined way of 
opposing the humbling doctrines of the cross. 

Permit me, my dear friend, here to refer to a parti- 
cular class in whom the evil of such a system is exem- 
plified. They are awakened to a sense of guilt — are, 
in a measure, sensible of the importance of religion — 
and feel the vanity of the world. They are far from 
being profane ; yet they know not the genuine Gospel of 
Christ. They observe the forms of religion, and main- 
tain a correct exterior deportment ; but pursue a joyless 
and gloomy course, not seeing how a sinner can obtain 
the benefit of the work of the Saviour through believ- 
ing the Gospel. They accordingly endeavour to obtain 
this benefit by exertions of their own. Through a want 



116 



of knowledge, however, of the powerful influence of 
Gospel motives, they fail in their attempts at obedience; 
and, while they unavailingly struggle against the evil 
of their hearts, they are not seldom driven to a state 
bordering on distraction, Hard is the yoke, and over- 
whelming is the burden, to such ! They feel that there 
is something wrong, and often inquire how relief may 
be found. Their counsellors, also, frequently put them 
in an improper direction ; and w r hat is still more to be 
lamented, they are startled or offended when the sim- 
plicity of Scripture truth, and the richness and free- 
ness of divine grace, are clearly set before them. They 
have been led to associate a salvation by grace with li- 
centiousness, and are therefore afraid to listen to an un- 
restricted proclamation of mercy. They are deceived by 
false representations of the tendency of what is, in fact, 
the uncorrupted Gospel of Christ. In many instances, 
they mistake speculatists and unholy pretenders for real 
friends of such doctrines. In other instances, they con- 
found the scriptural statements of the truth with state- 
ments which, by mistake in some cases, and with a bad 
design in others, are called by the same name ; but 
which are, in fact, very different. It is not surprising 
that, to such persons, the blessings of the Gospel should 
appear unattainable, and its joys a forbidden paradise. 
The consequences to themselves, as well as to others, 
are most pernicious. The worst views are thus given 
of the nature and the fruits of genuine religion. The 
careless consider them as religious characters ; and ob- 
serving their dark and comfortless spirit, their joyless 
and heavy course, and mistaking all this for the fruit 
©f piety, they are stumbled and hardened. How dif- 
ferent from these are the fruits of genuine religion ! 

Good were it for characters circumstanced as I have 
mentioned, did they turn their undivided attention to 
the pure testimony and promise of God,, and venture 



in 

their all on the word of him who cannot lie. In vain 
do they attempt to make their peace with heaven. 
Christ is our only peace-offering. Ephes. ii. 14 ; Col. i. 
20. With his expiring breath he declared that his 
work was finished ; and the blessed truth is confirmed 
by his resurrection and his glory. Through this " he 
hath come and preached peace." Ephes. ii. 1 7- To whom 
is the proclamation of forgiveness made ? Let the prayer 
of our Lord for his murderers, and his commandment 
to preach the Gospel first to them, answer. Luke xxiii. 
34, and xxiv. 47. The design of his coming, which was 
not to call the righteous, but sinners to repentance, 
Matt. ix. 12, IS ; his conduct in associating with pub- 
licans and sinners, which drew down the reproaches of 
the self-righteous, Luke xv. 2 ; his admirable parables 
of the lost sheep, the lost piece of money, and the pro- 
digal son, all illustrate the direct and explicit declara- 
tions of his immediate ambassadors, that there are none 
excluded who do not exclude themselves. 1 Tim. i. 
12—16; Rom. x. 11, 12, 13. The ground of accept- 
ance is the one propitiation of Christ ; and, in order to 
an actual interest in that propitiation, no previous 
work, no preparatory process, is necessary. All are call- 
ed, without delay, to believe the testimony of God con- 
cerning his Son ; and, in believing it, the blessings of 
redemption are received. This is language which we 
understand. We know what it is to receive a testi- 
mony in other cases, and that the effect produced by 
it always corresponds with its nature ; there can there- 
fore be nothing incomprehensible in the mode of re- 
ceiving the testimony of heaven. 

I shall now direct your attention to another class of 
characters. There are some that, upon the whole, rest 
for acceptance on the work of Christ ; but who, through 
indistinct and confined views of the gospel, are yet 
very much perplexed. Owing to this, they also suffer 



118 



considerable distress of spirit, and, in some measure too, 
give an unlovely and injurious representation of reli- 
gion. It is matter of deep regret when any, of whom 
we have reason to hope well, discover jealousy of more 
scriptural statements of the truth. It is painful to see 
them associating with such statements an encourage- 
ment to laxness in obedience, and mistaking them for 
doctrines of another description. Sometimes they are 
injured by an improper manner of stating the truth, 
into which mistaken and injudicious friends have occa- 
sionally fallen. At other times they are stumbled by 
the sinful spirit of some professed adherents to such 
views of the gospel, who, while they have the word of 
God in their mouth, are strangers, at least in a great 
measure, to its sanctifying influence. It were well for 
such to consider, that stumbling blocks, of a similar 
nature, occur among those who, in words, are one with 
themselves. They do not deem this fact an objection 
against the truth of the gospel, when urged by an enemy 
of revelation ; and neither ought objections, from similar 
facts, to be held valid in the other case. Such is the 
corruption of the human heart, that the most sacred 
truths are frequently abused. They were so when the 
apostles preached, and the same evil may be expected 
now ; but still, where the gospel is really received, it 
will be cc the power of God to salvation." It doubtless 
becomes Christians to examine the Scriptures with care, 
to bring every thing to this test, and to abide by the 
principle, that, as the spirit of God sanctifies the soul 
by the truth, John xvii. 19v> so, the more fully its true 
glory is known, the greater will be its influence. John 
viii. 31, 32. 1 Pet. 1, 2, 3, 4. Did such but see the 
truth clearly ; did they cordially embrace it in its na- 
tive simplicity, and cast themselves wholly on the 
grace and work of the Saviour, their disquietude would 
cease. When the mind thus reposes on him, he is 



119 



found to be a u refuge from the storm, and a covert 
from the tempest ; as rivers of water in a dry place, 
and as the shadow of a great rock in a weary land." 
Isaiah xxxii. 2. Then is the suitableness of the gospel 
felt, and then do we experience how ample and free 
is the remedy which it provides* From slavish dread 
we pass into a state of peace, of confidence, and of hope- 
God is contemplated as an affectionate Father — the 
love of Christ is seen, and its constraining power is 
felt — the law of heaven, the sum of which is love, is 
written upon the heart— the soul is freed from the in- 
fluence of this world, and is, in a measure, moulded 
into conformity to the will of its Lord. Rom. viii. 15. 
2 Cor. v. 14. Gal. vi. 14. 

In the same way in which the mind is at first chang- 
ed, must its progressive sanctifi cation be promoted. As 
in vain we struggle against the evils of our heart while 
keeping aloof from the Saviour, so, after we have come 
to Christ, we must continue to live by faith in him ; 
for other wise there will be a poverty of motives, and 
our progress will be stopped. When we find, in 
consequence of this, our exertions fail, we are apt to be 
discouraged. But surely it is not difficult to see the 
cause of our failure. If aware of the claims of the di- 
vine law, we must be convinced that it is not the mere 
knowledge of duty — the mere dread of evil consequen- 
ces — the vague hope of happiness — or the strength of 
our vows and resolutions — but more liberal and power-* 
ful principles, that can give us the victory over sin. 
Luke i. 74, 2 Cor. vii. 1. 1 John iv. 19. 

Painful means are often necessary to cure us of the 
strange propensity we feel to depart from the faith of 
the Gospel, even after we have been " taught of God." 
The great remedy consists in keeping up the devout 
and steady contemplation of the Saviour. It is his 
cross that enables us to vanquish the world. There we 



120 



have the confirmation of the fact, that we are by na-* 
ture children of wrath, and can only be saved through 
his precious blood. Rom. viii. 3* There we are taught 
that we are but pilgrims and strangers — that tribulation 
will assuredly mark our course below — but that fellow- 
ship with Christ in his sufferings will be followed by fel- 
lowship with him in his glory. Matth. xvi. 21 — 27. 2 
Tim.ii. 11,12. To a mind, fixed with intenseness and de- 
votion on the cross and sufferings of the Redeemer, earth- 
ly things will be stripped of their attractions. By this 
means " the world is crucified to us, and we unto the^ 
world." From the cross we turn to the crown, and the 
glories displayed on Calvary are connected with the 
bright glories of Mount Zion. It is here that a pure 
and spiritual taste is inspired and maintained. Here 
the false and bewildering glare of all earthly things is 
distinctly laid open. No longer do they intoxicate us 
with delusive joys, or fascinate us with their boasted 
glories. The heart is attracted to heaven, where the 
Saviour dwells. Col. iii. 1 — 4. We feel the power of 
his resurrection in the confirmation of our faith and our 
hope ; in its imparting to us a heavenly temper ; in its 
supporting, animating, and purifying us under all our 
trials. Phil. iii. 10. 

In contemplating Christ, we fix on a pattern of per- 
fection ; for in him we see how the Almighty himself 
would live ; nay, which is more, how he actually did 
live among men. John xii. 45, and xiv. 9. We cannot 
equal his comprehensive views of all connected with 
this and the invisible world ; but we see his estimate of 
both ; and, in proportion to our faith in him, and our 
attachment to him, are we moulded in conformity to 
his word and character. John xvi. 33, and xiv. 1 — 3. 
Our wisdom lies in entering into all his views on every 
subject ; so as to esteem and to despise, to love and to 
hate, to pursue and to shun, in every case, precisely as 



121 



lie did. 1 John ii. 6 ; 1 Cor. xi. 1 ; Rom. xiv. 1 5, and 
xv. 2, 3, 7« Every principle of generosity and of piety 
ought to influence us to follow him., and to take up his 
cross ; submitting with cheerfulness, when necessary, 
to the loss of all that is dear to us. As we are saved 
by free and everlasting love, we must blush at the 
thought of our rebellion against such goodness, and feel 
ourselves drawn to walk humbly with our God. Did Jesus 
live a life of pain and sorrow, of affliction and toil, and 
can we decline to follow him? Can we deem it too 
much that the servant should be as the lord? — Far be 
it. Let our all be given up to him who gave even him- 
self for us. Never let us indulge the unworthy thought, 
that too much can be resigned for him who for us veiled 
his glory, and gave his life for our redemption, Small, 
indeed, must be our greatest returns of gratitude, when 
compared with the benefits and with the sacrifices he 
made to procure them. Say, then, is there not every 
thing in him to engage the heart, and to fill it with all 
that can purify and satisfy it ? 

Allow me, my dear friend, in connection with this, 
to make a few remarks on the importance of vigilance 
and circumspection. Since the life of a Christian lies 
in the divine favour, and in fellowship with heaven, 
surely every one who feels this must value the bless- 
ing, and will be afraid of whatever has a tendency to 
deprive him of it. This fear is quite different from 
distrust of the goodness or the promise of God. Ephes, 
vi. 1-0—20; 2 Pet. L 4—11 ; 2 Pet. v. 7; connected 
with verse 8. His goodness appears, not in giving us 
happiness independently of holiness, but by connecting 
it with fellowship with himself. Indeed, in no other 
way, with reverence be it said, can he bless us with 
true enjoyment. The fear I speak of must be associat- 
ed with love ; for, in proportion as we love God, we 
must dread his frown, and, of course, avoid whatever 

TOZ.. I. Q 



122 



would displease him. It is also connected with the 
enjoyment of happiness in spiritual things; for, the 
more happy we are in holy pursuits, the more shall we 
be afraid of whatever would produce carnality of mind. 
It springs from a deep conviction of our own weakness 
and depravity. Experience deepens this conviction • for 
often have we found ourselves broken down at what 
we deemed our strongest point. The feeblest and most 
trifling temptations have foiled us. Frequently do we 
find that, from a state of comparative activity and en- 
joyment in the service of God, we imperceptibly sink 
into a state of coldness and sloth. Here the recorded 
failures of the ancient worthies are highly instructive. 

Such views of our danger will induce us to trust in 
the Saviour, to lay firm hold of his promises,, and to 
hold fast the truth as our only hope ; and thus shall we 
be saved from the fear which hath torment, and be 
enabled to endure unto the end. Of distrustful fear 
we have an awful example in the Israelites, who. 
through unbelief, fell short of the promised inheritance. 
Heb. iii. and iv. We fall into the same error, when we 
refuse to take refuge in the favour of God, and in his 
faithful promise — when we are afraid to place unsus- 
pecting confidence in the sacrifice of Christ — and when 
we so fear, that we shall not obtain the victory over sin, 
as to sink into despondency and consequent inactivity. 
In this case we must be deeply sinning against God ; 
and, to our own incalculable injury, rejecting the mer- 
ciful invitations of the Saviour. Such a state of mind 
will lead, either to a course of self-righteous labour to 
make our peace with God, or to abandon, in despair, all 
concern about salvation. From this state of wretchedness 
the Redeemer came to deliver us. He imparts to us a 
filial spirit, and, under its influence, we are enabled to 
u cleanse ourselves from all kinds of iniquity, and to 
perfect holiness in the fear of God/' 2 Cor, vii. i. 



123 



It is an error to suppose that self-righteousness is 
the only evil of which we are in danger ; for depravi- 
ty operates in a vast variety of ways. From sin of every 
kind the Lord delivers us by putting his fear in our 
hearts. Jer. xxxii. 39- We greatly need this ; for,, the 
moment we get self-confident, and our exertions lan- 
guish, we naturally and rapidly decline into an earthly 
spirit. Constant watchfulness,, and a perpetual effort 
against sin, must be kept up. The world is around us 
and within us, and, to resist it, requires an incessant 
conflict ; for the suspension of the struggle, even one 
day, will add vigour to our enemy, and weaken our 
strength. 1 Cor. xvi. 13 ; 1 Pet. v. 7j 8. The recollec- 
tion of our sinfulness, and liability to be influenced by 
objects of sense, together with our feeble principles of 
resistance, ought to convince us that we have no safetv 
but in wakeful vigilance and constant exertion. Hence, 
we ought to confide in God, who alone is able to pre- 
serve us in all dangers. Confidence in him ought ever 
to be united with the utmost diligence in the use of the 
means of sanctification, and with the consideration of 
every motive that can influence the heart. The Sa- 
viour tells us to be of good cheer, for he hath overcome 
the world. John xvi. 33. He is our shepherd, and never 
shall we want. He never slumbers nor sleeps. Like 
the shepherds of Judea, he exercises a nightly, as well 
as a daily vigilance over his flock. In him, then, let 
us put our trust, and never let self-confidence for one 
moment prevail. Thus did David sing of his love and 
of his care ; when blending, with pious feelings of gra- 
titude to the Redeemer, the fond recollections of his 
youth, he gave vent, in the 23d Psalm, to the delightful 
emotions of his heart. 

Forget not that the Spirit of God is promised to all 
who ask him, and that, through him, the Saviour 
strengthens us for all things. Luke xi. 13. In the dav 



124 



of trial and of conflict, when you feel your afflictions 
and evils, recollect that you have a high priest, of the 
most kind and compassionate character. You are not 
left alone, so that a sense of weakness need not dis- 
courage you. He who hath called his people by his grace 
will hear with them, meekly and patiently, all the way. 
Even Moses failed in this, Numb. xi. 15 ; but our high 
priest and leader will no more cast us off than " a nurs- 
ing father" would cast away a child for its crying or 
frowardness. To raise still higher our views of his fond 
affection, it is compared to the warmest attachment <e of 
a mother." Isaiah xlix. 15, 16, and lxvi. 14. He was 
himself tried, and knows, from experience, what aid 
and care we need. Much, indeed, there is in us that 
is fitted to provoke him to cast us off. Our frequent 
transgressions — the coldness and instability of our 
hearts— the heavy aggravations of our sins — all tend 
to illustrate that long suffering which bears with us 
notwithstanding. There is not a day but we sin against 
him ; yet he freely forgives, and richly blesses us. What 
a mercy to have such an advocate with the Father ! In 
looking afresh to his propitiatory blood, that same mercy, 
which at first relieved us, again flows to us ; and, in go- 
ing to the throne of grace for all blessings, as the re- 
ward of his work, and the fruit of his intercession, we 
obtain the desire of our hearts. 1 John ii. 1, 2. 

I conclude with reminding you, that one great en- 
couragement in the Christian course is the prospect of 
sharing in the bliss and the glory of the Saviour. Was 
his spirit cheered amidst all his distress by the bright 
prospect before him, and shall not the prize set before 
us animate our hearts ? A hope so exalted should induce 
us to yield ourselves entirely to him, and to purify our- 
selves because he is pure. 1 John iii. 3. Have we al- 
ready the earnest of this blessedness ; and shall we 
grieve the Holy Spirit by indulging in sin, and thus 



125 



deprive ourselves of all true enjoyment ? Ephes. iv. 30. 
Living in the daily and devout contemplation of the 
things of God, we shall enjoy a happiness which will 
cure us of attachment to the momentary and delusive 
pleasures of time, and increase our desire for the pure 
and the unchanging joys of the world of light. Let 
that love, and holiness, and peace be sought which sa- 
tisfy the redeemed above ; and even now we shall pro- 
gressively increase in that bliss which shall be enjoyed 
in perfection in the temple of God.— I am, &c. 



LETTER VIII. 

HINTS ON THE MEANS AND HAPPY EFFECTS OF 
SANCTIFICATION. 

The Gospel addresses men as sinners as well as sufferers — Its 
great object is to save from sin —Is not an exhibition of bene- 
volence only, but of the whole character of God — This essen- 
tial to the happiness of man — Holiness and happiness insepar- 
ably connected — The importance of the example of believers— - 
The influence of the example of Christ — Christian joy con- 
nected with repentance — Conclusion. 

MY BEAR FRIEND, 

In my last letter I called your attention to a general 
view of the practical influence of the truth, and in this 
I shall suggest to you some additional hints on the 
means and happy effects of sanctification. We ought 
never to forget that we are, not only sufferers, but also 
criminals. We need not merely consolation, but deli- 
verance from the power of sin. This should be serious- 
ly pondered. There is a way of speaking and acting in 
relation to the Gospel, which converts it into little more 
than a proclamation of forgiveness, and throws into the 



126 



shade its principal glory. It is,, indeed, a glorious pro- 
vision for the happiness of man ; but this object it ef- 
fects by delivering us not merely from the curse of the 
law, but from our spiritual maladies, and conforming 
us, in principle and deportment, to the pure and holy 
character of God. Acts iii. 26. Matth. i. 21. Christ- 
ian comfort is frequently represented as if it consisted 
wholly in the peace and the enjoyment which flow from 
the hope of escaping hell, and obtaining heaven. Such 
comfort arises merely from the natural satisfaction 
which must be felt in deliverance from pain, as such, 
and the hope of some kind of enjoyment when obliged 
to quit this world. But the fact is, true religion is 
happiness in God. Psalm lxxiii. 25; Habak. iii. 17> 
18. Holiness is itself happiness, and not merely an 
accompaniment of it. It is as absurd to say, that we 
can be truly happy without it, as to say we can be well 
without health, or that we can be saved without salva- 
tion. Christian sanctity, in spirit and in manners, is 
not merely an evidence of salvation ; it is the very bless- 
ing itself. 

We ought to remember, that the same thing which 
exhibits the pardoning mercy of God, and delivers from 
the fear of woe, is that which purifies the heart. Pre- 
cious is the recollection, that the cross, which is the 
foundation of our hope, is the means of humbling us, ; 
and that the same truth which imparts to us the joy of 
deliverance, fills with that genuine sorrow and heart- 
felt contrition which lie at the root of all true piety. 
Ezek. xvi. 63; Zech. xii. 10. Faith in the Gospel, 
and holiness of character, are not merely two things 
tied together, so to speak ; for the latter emanates from 
the former. The seed in the ground and the plant 
above it are not united by a mere external bond, but 
are connected by nature ; and so it is with the seed of 



127 



divine truth and Christian excellence. James i. 21 ; I 
Peter i. 22, 23. 

What is our passage through this life,, but a state of 
moral and spiritual discipline, by which the God of all 
grace is training us up for the blessedness of heaven, by 
the gradual acquisition of that holiness of character 
which is essential to our happiness there ? The final re- 
sult of the plan of mercy is strikingly illustrative of its 
grand object. In the celestial world its work is ac- 
complished, and there its nature and its issue are 
fully manifested. The heavenly temple is the seat of 
perfect bliss ; because there the principles, the tastes ; 
and the pursuits of the heart are all pure and spiritual. 
There the whole of the society are one in judgment, af- 
fection, and pursuit, with their God and Father, and 
with their elder brother. In their social intercourse 
there is, in consequence, the utmost harmony , and the 
purest affection. There the genius of the Gospel is 
clearly seen — its spirit is felt ; and the most sacred and 
endearing union with God, and with one another, is ex- 
perienced to be its natural result, in all in whom it 
dwells. Happiness is found to be proportioned to the 
degree in which the mind is positively conformed to 
Jehovah, who is seen to be the perfection of beauty, 
the source and the centre of all excellence and blessed- 
ness. 

Were the redeemed in heaven to be told that, by 
transgressing the divine law, their happiness would be 
increased ; and that, in being freed from its yoke, their 
pleasures would be multiplied; they would be struck 
with the ignorance which could dictate the suggestion — 
would, from the heart, pity it— and would at once repel 
it, with holy indignation, as impious in the extreme. 
With the utmost energy they would exclaim, that sin 
was in itself wretchedness, as well as the just cause of 
the divine indignation. With holy rapture they would de- 



128 



clare, that obedience and devotion formed the very ele- 
ment of genuine bliss ; and that conformity to the will 
of God was the very spring of all their exalted and un- 
utterable joys. It were in vain to address to them the 
language which has sometimes been virtually used on 
earth, namely, that the love of God, being the love 
of one who is unchangeable, is, of course, immutable ; 
and that, therefore, it does not depend on obedience, 
but may be enjoyed independently of it. In this way 
have many reasoned, and so abused and distorted the 
gospel of peace. 

The grace of God, however, is very different from ca- 
pricious fondness. There was nothing, indeed, in us to 
attract the divine complacency ; but, on the contrary, 
every thing fitted to excite the divine abhorrence.— 
Mere wretchedness called forth the pity and the gene- 
rous compassion of God ; and, influenced by pure com- 
miseration, he gave his Son to be a sin offering for us. 
— On him we had no claim ; he loved us u because he 
loved us ;": and in all he was self-moved. But, still, to 
say that there was no goodness in us to excite the di- 
vine sympathy, and to say it was altogether without 
reason, only so it was, and so it must be, are very dif- 
ferent indeed. The grace of God ought not to be view- 
ed as a mere declaration of the divine goodness, on the 
ground of which we are warranted to say, " God has re- 
vealed his love to me — I am the special charge of his 
Providence — nothing can hurt me — and, of course, I 
may live as I please, for, do what I may, all shall be 
well with me at last." Should such a principle go- 
vern the miml ; instead of being conformed to the di- 
vine character, and walking humbly with God, the soul 
would be the seat of all that is proud and rebellious. 
Jude 4, 12, 16, 19. 

The divine glory and our complete salvation are in 
the plan of mercy inseparably connected. We cannot* 



129 



in a proper sense, seek the latter more than the former ; 
for what is salvation but a participation of the divine 
nature ? Heaven is not merely something without us, 
it is the union of the heart with God ; and our happi- 
ness is not simply received from his hand, so to say ; it 
is happiness in Him, being the enjoyment of Himself. 

It is not a simple declaration of the divine love that 
changes and gladdens the heart. That which renovates 
and blesses it, is the exhibition of the divine love, in 
connexion with all and each of the divine excellencies, 
which is given in the Gospel. — In the plan of redemp- 
tion through Christ, there is a manifestation of the di- 
vine character, which exalts the whole of the divine 
perfections, so as to produce in our minds the most full 
and delightful complacency in the united glories of Je- 
hovah. His love appears in the most dignified form, 
infinitely removed from every thing like weakness, and 
associated with all that is venerable. 1 John iii. 1, 5, 6. 
Here purity, as well as love ; justice, as well as mercy ; 
holiness, as well as grace ; and truth, as well as good- 
ness, are displayed in a]l their unsullied glory. Psalm 
lxxxv. 10 — 13. This manifestation of love is quite 
different from that vague view of it to which I have 
just referred ; and which, whatever flashes of selfish 
gladness and spurious gratitude it may call forth, can 
never excite the love of the divine holiness and recti- 
tude, nor command the high esteem and profound ve- 
neration of the heart. — Never can such a false view of 
the divine love produce the union of the utmost confi- 
dence, and the deepest humility — of the warmest gra- 
titude, and godly fear. There may be a gleam of com- 
fort enjoyed from a persuasion hastily adopted, that sin 
is forgiven, while there is no sense of the glory of that 
medium through which the blessing is promised. In 
such a case, the individual thinks only of safetv, and; 
cares not though, in order to the bestowment of pardo:i ; 



130 



the divine law were relaxed, and the glory of heaven 
dishonoured. To a genuine Christian, again, the sal- 
vation of Christ is endeared, because it is obtained in a 
way so honourable to the character and government of 
God. 

The mere declaration of the divine benevolence, then, 
cannot impart genuine happiness — there must, in order 
to this, be a display of the whole character of God. His 
grace is not to be viewed as an end to which every thing 
else is to be made subservient ; but, on the contrary, as 
a means to an end. It must be viewed as it is united 
in the gospel, with all of the divine excellencies ; and as 
united with them for the very purpose of bringing the 
soul back to God, and producing in us corresponding 
principles. Hosea xi. 4. When this stupendous mani- 
festation of the divine glories is perceived and felt, our 
spirits come to be in union with the will of God— our 
souls re-echo the language of his heart — and we sound 
the praises of his matchless excellencies. We thus 
know, from experience, that his service is perfect free- 
dom ; and that he is the happiest and most honoured 
worshipper who is most like to the God of salvation. 
Sin comes to be associated in our minds with the mur- 
der of the Son of God — with the compassion of him who 
did not spare him — and with the love of Christ which 
passeth knowledge. We are led to seek, not an unde- 
fined happiness, but blessedness, resulting from the ex- 
ercise of those hallowed principles which adorned the 
character of our best and tried benefactor. We already 
find it to be our highest bliss below to enjoy a foretaste 
of this exalted joy. In proportion as we participate in 
the feelings and the exercises of the man of sorrows, do 
we grow in meetness for the company of those pure and 
exalted spirits who encircle the divine throne. Even 
now we are citizens of the heavenly city ; we are mem- 
bers of the great family named of the God and Father 



131 



of Christ, and have an interest in all their enjoyments. 
The gospel hath drawn aside the veil which covers the 
world of glory, and calls upon us, as characters whose 
citizenship is in heaven, to unite with the heavenly an- 
gels, the ancient worthies, and with all the company of 
heaven, in praising him who sitteth upon the throne, 
and in adoring the Lamb. Heb. x. 1 9 — 22 ; xii. 22 — 24. 
Rev. v. 13. Is this, indeed, our high privilege ; and 
shall we be indifferent to such bliss, and to the plea- 
sures, — the unspeakable pleasures, — connected with ac- 
cess into the holiest of all ? In the first instance, there 
must be much of a sense of deliverance and safety in 
our happiness, and in the spring of our love ; for the 
happiness and the love of creatures in our guilty cir- 
cumstances, must originate in a sense of the divine 
goodness. But if genuine, our love to God for his good- 
ness, and our joy in the sense of security, will produce 
love to him on account of the glory of his character, as 
displayed in the gospel, and delight in himself as the 
spring of our happiness. Psalm lxxiii. 25. The bless- 
ings of his grace lead us to their source, and we prize 
the giver more than his gifts, for the latter come to be 
valued chiefly as tokens of the love of him who is the 
supreme object of our delight. 

It is in this way that the love of God is revealed in 
the happiness of man. It is thus that we, who at first 
were but the objects of pity and compassion, come, by 
a renovation of mind, to be the objects of complacency. 
When first we found mercy, we admired the free and 
tender compassion of God, — the generous and disinte- 
rested love of the Redeemer ; and, while we adored the 
divine goodness, it was the grief of our hearts that lie, 
who had thus pitied and compassionately relieved us. 
could not view us with complacency, as characters 
amiable in his sight. The desire of our hearts was, to 
resemble him who loved us, and gave himself for us. 



132 



Gratitude excited this desire— admiration and esteem 
excited it. The question was put, " How shall I ex- 
press the feelings of my heart for mercies so great, and 
still flowing towards me ?" In reply, we were directed 
to the precepts of the Saviour : These enjoin nothing 
but what he himself exemplified. Obedience to them 
is the same as conformity to his character. The grate- 
ful and holy desires of the heart are thus met and satis- 
fied. In proportion as these sacred principles are che- 
rished, is the service of Christ found to be its own re- 
ward. The mind is not satisfied with the forgiveness 
of sin and the hope of heaven, but it pants after bliss, 
in conformity to the will and character of the Saviour : 
Indeed, no mind that is not fixed on spiritual things as 
its nourishment can be happy. How delightfully does 
David, in the 119th Psalm, sing of his blessedness in 
studying and keeping the law of his God. In his eyes* 
not all the boasted wealth and grandeur of the world 
was once to be compared with this. Never let the so* 
phistry of a foolish heart and a vain world, beguile us 
out of this happiness. Let every faculty be roused in- 
to exertion ; and let our desire and our aim be, that 
every revolving day of this fleeting scene may exhibit 
our growing conformity to the will of our Lord. Let 
his transforming character engage our hearts ; and, in 
each successive period here, let it inscribe on us a new 
feature of the heavenly worshippers, who see his glory, 
and are assimilated to him. It is thus that we shall at- 
tain the great object of our ambition, which is full con- 
formity to the Redeemer ; and that we shall attract the 
full complacency of his heart. 

^Delight in being the objects of his approbation and 
complacency, is far from being a self-righteous satis* 
faction : It is the delight of one who, having had much 
forgiven, loves much : It is the happiness of a heart 
anxious to express gratitude and esteem, and transport- 



133 



ed in having had an opportunity of giving vent to its 
emotions, in ways which meet the wishes and the taste 
of the much loved and respected benefactor : It is the 
bliss of a mind, fired by love for excellence, and happy 
in being in some measure assimilated to its glory : It is 
the transport of one who, while he rests his all for eter- 
nity on the cross of Christ, listens to the precious pro- 
mise of the everlasting covenant, u I will put my laws 
in their minds, and write them in their hearts," Jer. 
xxxi. 33; Heb. viii. 10; and trusts not in his own 
strength, but in the grace of God. Such a character 
sees and rejoices that the great design of God, in re- 
deeming the guilty from the curse, is to conform them 
to himself, and so to bless them with that exalted and 
hallowed enjoyment which results from fellowship with 
him. 

The justification of Abraham was an instance of free 
mercy, and of pure compassion ; but his blessedness ad- 
vanced as he became " the friend of God :" It was in 
that likeness to God — that union of heart with him— 
that sweet fellowship with him — that entire confidence 
in him,- which so eminently distinguished him — and in 
that complacency and delightful approbation with which 
Jehovah himself regarded him, that his blessedness 
was completed. James ii. 22, 23. 2 Chron. xx. 7. 
Isaiah xli. 8. The divine love to Christians is still, in 
the first instance, pure compassion ; but the great ob- 
ject of the divine pity is, that they may be brought to 
happiness in the enjoyment of holy fellowship with God. 
The stupendous display of the divine perfections in 
the cross of Christ has all the force of a pattern to 
guide, and a motive to inspire. With this in our eye, 
obedience becomes easy. We do not dread merely the 
consequences of sin ; we hate it, and revolt from it, as 
combining all that is base — all that is opposed to worth 
—and all that is incompatible with the feelings of gra- 



134 



titude and affection. This raises us above the fear of 
man ; endears to us the love of the Saviour ; cherishes 
the love of him in the heart ; and assimilates us to the 
glorious character of God. When illuminated by the 
brightness of this glory, a spiritual taste is acquired — 
divine things are relished — they are experienced to be 
in themselves truly good and satisfying : they are felt 
to be the source of delightful rest ; and all of them 
being traced to God, fellowship with him is ardently 
sought, and carefully kept up. Rom. vi. 21, 22. 

The revelation of the divine glory is the medicine, 
the virtue of which is made manifest, in its conquest of 
the corrupt inclinations of the heart ; in its curing the 
disorders in the affections ; subduing the hostility of 
the mind to God ; and bringing our whole nature into 
subjection to his will. When this influence predomi- 
nates (alas ! that it so little does so,) it attracts the 
heart of the sinner to the Saviour — it charms his soul — 
it wins his affections — and becomes a bond of union the 
most endearing, and the most firm. The mind becomes 
assimilated to its Lord, who fills every heart in which 
he dwells, with the very spirit and disposition of hea- 
ven. This work, indeed, is very imperfect here ; but 
it will be perfected hereafter. Even now, it is propor- 
tioned to the measure of our faith. 

We accordingly see a very high degree of it in the 
ancient worthies, and in the primitive Christians. 
Psalm xlii. 1, 2 ; xliii. 3, 4 ; lxiii. 1—8. Phil. iii. 
7—14, 20, 21. Rom. viii. 18, 35—39. 1 Peter i. 6—g. 
Time would fail, were I to attempt to point to yGU the 
many passages of Scripture, in which we are furnished 
with examples of the power of the gospel. Now, the 
divine word is the same to us that it was to those who, 
through faith and patience, are inheriting the promises. 
We have the same Saviour ; his love is as warm now 
as when he suffered on the tree ; his promises are im- 



135 



mutable ; his grace cannot fail ; and his mercy endureth 
for ever. We have the same free access to the throne 
. of grace that was granted to them ; and we are as- 
sured, that whatsoever we ask in the name of Christ 
we shall receive. 

With these privileges before us, let us, my dear 
friend, think of the multitudes already before the 
throne, who have been brought (< out of great tribula- 
tion, and have washed their robes, and made them 
white in the blood of the Lamb." Rev. vii. IS— 17. Let 
us contemplate the faith and patience of the approved 
servants of God, of whom a great cloud is exhibited 
to us in Scripture. This is not inconsistent with the 
constant contemplation of the Saviour, for the Scrip- 
tures have united the consideration of his character with 
that of his people. Heb. xii. 1, 2. Their example will 
serve to encourage us to form our character on his ; for 
their success manifests the practicability of a conside- 
rable degree of likeness to it, and is fitted to excite us 
to emulate those who derived all their excellence from 
that very grace which is freely exhibited to ourselves. 
There are but few that attain the height at which thev 
aim, and hence men, in every case, ought to take a high 
standard. It will be well for us to study the charac- 
ters of those who have been most distinguished lights 
in the church of Christ. Let us also study the excel- 
lencies of the most eminent of our departed Christian 
friends, and the most consistent living characters. There 
are numbers who, though upon the whole truly religi- 
ous, can hardly be taken as examples : There are others 
who seem as if they lived on the borders of the two 
kingdoms — the kingdom of Christ, and that of Satan. 
They seek to unite the service of God with that of 
Mammon — an attempt at once vain and criminal. 
There are not a few of sweet dispositions, amiable 
tempers, and benevolent deportment, who are strangers 



136 



to the power of religion. Its forms they observe ; they 
are willing to converse on it ; they do so with a degree 
of seriousness, and cannot be said to have violent pre- 
judices against it ; while yet they have not, in truth, 
been imbued with its spirit. Such we ought to treat 
with the greatest kindness and affection, manifesting 
towards them the meekness and gentleness of Christ. 
They are not, however, patterns for our imitation. In 
certain respects, indeed, they may, — for not seldom do 
such act a part which may put some who are genuine 
Christians, but possessed of what is termed a bad natu- 
ral temper, very much to the blush. Besides, whate- 
ver in any person is in itself good and praise-worthy, 
ought to be imitated. Phil. iv. 8. But I speak of the 
duty of taking for our pattern, those who are, or were, 
the most distinguished for excellence — the brightest 
examples of piety — persons by whom we may be ele- 
vated to a more devotional spirit — a more heavenly 
state of mind — and a more holy conversation. Heb. xii. 
1, and vi. 3 2; xiii. 7. 2 Cor. viii. 8. We stand in 
need of every excitement which can be had in the sti- 
mulating influence of fervent piety, and active exertion 
—in the instructive and edifying example of a spiritual 
mind — and in the consoling and animating display of 
patient and happy suffering. Such characters shed a 
light on our path to glory. 

It is our happiness to have many such set before us 
in Scripture ; and in following them we cannot be mis- 
led, because their character stands approved of heaven. 
But in as far as others new resemble then 1 , and in as 
far as our departed friends and relatives were like to 
them, we are called to imitate them also. The emula- 
tions to be cultivated among Christians are altogether 
different from the unlovely rivalries which obtain in the 
world. It is for us to aim at being like in real excel- 
lence to those who have finished their course, and to 



137 



strive who shall be most like those whose characters 
now most exemplify the character of Christ. The men 
of the world dwell upon great earthly characters, to re- 
semble whom they propose as their highest ambition. 
Christians ought to learn from this, and so hallow the 
principles which others abuse or carry not to their pro- 
per objects. If the irreligious avail themselves of the 
numbers who wage war with God, to harden their 
hearts and stifle the voice of conscience ; shall not we 
be animated by the example of the many who have been 
the warm and the devoted servants of the Saviour ? Let 
their zeal and their activity put us to the blush, cause 
us to shake off sloth, and with renewed ardour to fol- 
low the Redeemer. When we think of the departed, 
shall we not bless God on their behalf ? While we re- 
collect their death, and stand by their graves, let us 
seek to participate in their triumph, and to unite in their 
song. They served God here, and now they are with 
him. They and we are not parted for ever. When 
we bade them farewell, and they replied in the same 
accents, it was not bidding each other an eternal adieu 
—it was in the delightful hope of meeting again 
where no farewells are known — -where the pang of 
separation shall never be felt. Now, it is by follow- 
ing them " in faith and in patience," that this hope is 
realized. 

This spirit of imitation accords with the tenor of re- 
velation ; in which we are taught, not by words only, 
but in a particular manner by actions and events. There 
is not a temper, disposition, or action, required in Scrip- 
ture, that is not realized before us in the history of the 
saints. The whole is seen in one view in the wondrous 
character of Christ. Here there is no flaw — no danger 
of mistaking a failing for an excellence, or evil for good. 
It is only so far as others resemble him that they are to 
be imitated. Such is human nature, that we need, and 



138 



are greatly profited by, the example of fellow creatures ; 
but the Saviour claims our special attention, and with 
him all others should be compared. Indeed, one great 
benefit derived from the example of fellow Christians 
arises from the opportunity and means it affords us of 
comparing the Saviour with them, and so bringing him 
more directly before us, and impressing his character 
more upon our hearts. He is himself, then, the great 
pattern of all excellence ; and he it is whom we ought 
steadily and constantly to follow. To him obedience, 
at once implicit and enlightened, may be yielded. In 
him we see every excellence, both in doing and in suf- 
fering — every holy temper and disposition — every deed 
of piety and benevolence, — all flowing from the most 
sacred and exalted love to God, and the warmest love 
to man. His mind ever rises above the present scene : 
There is a constant abstraction and elevation of soul 
marking the most heavenly temper of heart. In a 
word, from first to last — throughout the whole of his 
trying course of sorrow and exertion, and eminently at 
the final consummation of his woes — he was all that he 
taught. 

This is our model : To this character it is the wise 
and gracious appointment of our Father that we should 
be conformed. Rom. viii. 29 ; Phil. ii. 5 ; 1 John iii. 3. 
It is not mere freedom from flagrant sin, nor even a 
life irreproachable in the eyes of mankind, that con- 
stitutes conformity to the Saviour. Even should this 
be accompanied by many amiable and beneficial quali- 
ties, and much that is in itself good and praiseworthy ; 
still, if we have nothing more, we shall fall short of 
exemplifying the character of him in whom God de- 
lighteth. To be like to him, it behoves us to copy his 
whole character— to imbibe his principles and views — 
to judge as he did of God, of the divine law, of sin and 
holiness, of this world and that which is to come, of 



139 



the true dignity and happiness of man,, and of the whole 
plan of redemption : To be like him is to feel that God 
is in the right, and that we are in the wrong; and that 
had he left us to our desert, we had righteously perish- 
ed in our sins : It is to imitate him in his love to God, 
his zeal for his glory, his attachment to his cause, his 
readiness to do and to suffer whatever he required, and 
to feel with him that the loss of the divine favour is the 
ruin of happiness : It is to imitate him in his love to 
his bitterest enemies, and in his patient and meek re- 
signation in the midst of the heaviest pains, injuries, 
and reproaches : It is to copy his generous disregard of 
personal ease and enjoyment, and his constant kindness 
to others, even while he himself was in a paroxysm of 
distress. It is like him to be determined and firm in 
adhering to truth, and persevering in the path of duty, 
however great and many the difficulties which we may 
have to encounter : It appears in humbly and grate- 
fully acquiescing in the plan of redemption through his 
blood ; and in glorying in it as an exhibition of the di- 
vine character, which reflects the highest honour on 
God, while it provides for the salvation of sinners : In 
a word, it is like him to be of one mind with God ; 
and so to drink at the fountain-head of enjoyment — to 
participate in the blessedness of the Almighty himself, 
and to have every power of the soul transformed into 
his likeness. Say, then, are not conformity to the Re- 
deemer and genuine happiness inseparably connected ? 
Are they not in many respects the very same thing ? 

I shall refer you, my dear friend, once more to the 
important consideration, that it is not the mere decla- 
ration of the divine benevolence that is the cause of 
happiness. Happiness is imparted not merely by se- 
curing the sinner from danger, but by renovating his 
mind, and imbuing it with the sacred principles of the 
Saviours character. The joy of a Christian is not that 



140 



of a rebel, who, through the weakness, the partiality, 
or the mistaken affection of his king, has obtained a 
pardon and escaped punishment ; and who, having got 
beyond the reach of his prince, can in security add, 
without fear, one act of continued rebellion to another. 
Far be it. It is the happiness of a rebel, who not only 
has been freely pardoned, but is cordially reconciled to 
his kind and righteous sovereign ; who is brought to 
see the enormity of his crimes — is deeply humbled, and 
lilled with heartfelt contrition because of them ; and 
who, while he bitterly repents of his folly, and is asham- 
ed of his baseness and ingratitude, possesses peace which 
passeth understanding ; and so is overcome by the won- 
drous and free favour of his much injured prince. 1 
Tim. i. 12 — 14; Acts xx. 24; xxi. 13 ; and xxvi. 19> 
20, 22, 23 ; Gal. ii. 20 ; 2 Cor. v. 14, 1 5. Such a cha- 
racter admires that medium through which he can con- 
fide in his sovereign as a father, and approach him with 
freedom. Though forgiven of his king, he cannot for- 
give himself : His mind is in unison with the will of 
his Lord ; and his heart is melted and subdued by that 
unmerited kindness and grace, which, in the work of 
propitiation, are joined with the most sacred regard to 
principle and excellence : His heart is anxious to be 
found in the path of duty and obedience, that he may 
at once express his love, gratitude, and esteem ; and 
enjoy that happiness which he now sees to be insepar- 
ably connected with conscientiously keeping his place 
as a subject. 

Such is the medicinal effect of that display of the di- 
vine character which is made in the Gospel. For the 
very purpose of thus curing our spiritual maladies was 
the love of Heaven thus wondrously manifested. The 
doctrine of justification by faith is the moral means of 
effecting our conformity to the holy and spiritual cha- 
racter of God,— or, in other words, our sanctification. 



141 



The man who abuses the doctrine of divine grace, by 
making it an encouragement to sin, is totally a stranger 
to its true nature. 1 John i. 6, 7 ; Jude i. 4 ; Rom. iii. 
8; and vi. 1, 2. What he calls the grace of God is 
quite a different thing from what the Scriptures mean 
by it. But though the truth be thus perverted and 
abused, never let us become suspicious of it. Still it is 
the power of God to salvation, because it exhibits the 
only effectual motives to holiness, and the only efficient 
means of implanting and cherishing all spiritual tem- 
pers and dispositions. Rom. i. 16, 17 ; 1 Cor. i. 18, 23, 
24. That which it aims at, is not the mere exterior de- 
cency and correctness of deportment which is often put 
for the whole of morality, and is the summit of mere 
human attainments : Its object is to subject the whole 
man to God, and to assimilate his nature to the divine. 
2 Pet. i. 4. 

Surely, when we contemplate the character of the 
Friend of sinners — when we listen to him as, from his 
cross, he beseeches us to abandon sin, as the ruin of our 
happiness — when we hear him entreating us to con- 
sider his many and complicated woes, and learn from 
them the evil and the tremendous consequences of 
transgression — when we turn to his glory, and see the 
source of his present blessedness — when we hear the 
applauding voice of his Father, and then hearken to 
his gracious invitations and earnest entreaties to come 
mid freely partake of the blessings of salvation ; we 
must feel impelled by an influence, at once sweet and 
commanding, to forsake all and follow him. 

May your mind ever- be imbued with the high and 
hallowed principles of the Saviour, and ever feel their 
elevating and purifying influence. 

I remain, &c. 



142 



LETTER IX. 

ON THE PERSEVERANCE OF CHRISTIANS. 

The perseverance of believers, a doctrine of Scripture — The abuse 
of the doctrine noticed — The design, and the proper use of it — 
Unscriptural views that have been taken of it — Is illustrated 
by what happened on Paul's voyage to Rome — The nature of 
filial fear, as connected with it — The danger of presumption — 
The use of Scripture examples of declension — The connection 
in which the doctrine is taught in Scripture — Perseverance, 
not simply the connection of two distinct things, but a conti- 
nuance in a particular course — The necessity of connecting 
the means and the end exemplified by the Apostles — Conclu- 
sion. 

MY DEAR FRIEND, 

I received your letter ; and shall now, agreeably to 
your request^ write you some remarks on the subject 
of the final perseverance of Christians. This is a doc- 
trine of great importance ; and mistakes regarding it 
have occasioned no small perplexity to many. With- 
out farther preamble,, I beg your attention to the ex- 
press promise of the Saviour, that such as believe in 
him shall never finally perish. ce My sheep/' says he, 
" know my voice, and I know them, and they follow 
me : And I give unto them eternal life ; and they shall 
never perish, neither shall any pluck them out of my 
hand." Now, faith in Christ, considered in a general 
view, includes faith in his promises, as well as in his 
sacrifice. You will perceive that this promise is one of 
the first importance ; and that confidence in it, as well 
as in his atonement, is the duty and the privilege of 
his people. The Apostle Paul accordingly comforts the 
Christians at Corinth by the consideration, that " God 



143 



would confirm them to the end,, that they might be 
blameless in the day of Christ or, in other words, 
would preserve them in the faith and obedience of the 
truth. He expresses his confidence in the Philippians, 
on the evidence of their patience and Christian dili- 
gence, as believers of the gospel ; and his happiness 
that he, who, of his sovereign love, and for his own 
glory, " had begun in them the good work, would per- 
fect it until the day of Jesus Christ." Peter likewise 
addresses Christians as children, " kept by the power 
of God through faith unto salvation/' John x. 27; 
£8. m Cor. i. 8. Phil. i. 6. 1 Peter i. 5. These, and 
such like passages of Scripture, declare that what God 
has of his free favour begun in believers, he will pre- 
serve and finish : They include a promise, that he will 
richly impart to them the gracious influence of his spi- 
rit, to subdue the evils of the heart, to keep them from 
falling, and to secure their everlasting bliss. 

The intercession of Christ, on the night in which 
he w r as betrayed, includes a prayer, that " all who be- 
lieve the word of the Apostles" may become partakers 
of that blessed union, in judgment, affection, and pur- 
suit, which subsists between the Father and the Son — 
a prayer that his people may be kept in the name of 
his F,ather, or in the faith of the divine character, as 
revealed in the Gospel, — a prayer for their complete 
sanctification through the truth, — and a prayer for 
their final glorification in the heavenly temple. Now, 
his intercession is always prevalent ; and, if so, Christ- 
ians must participate in all for which he prays in their 
behalf. Precious is the privilege of such an advocate. 

I am aware that this doctrine has been abused ; but 
there is a wide difference between a doctrine which in 
itself, and from its very nature, is calculated to do harm, 
and one which is only the occasion of injury in conse- 
quence of being abused by the depraved principles of 



144 



man. When misunderstood, or perverted, it is in fact 
made a new doctrine, essentially differing from what it 
is in reality. You will perceive that, in such a case, it 
is not the doctrine in its true nature that does harm, 
but as distorted and completely changed. There is not 
a doctrine in Scripture which has not been abused by 
the hypocrite or the licentious : but are we on this to 
give them up? Far be it. Let us rather study more 
closely their native glory, and great design, as exhibit- 
ed in the Gospel ; and hold them fast, as of practical 
and salutary use. 

I wish you, my dear friend, particularly to consider 
that the doctrine in question is designed to animate 
and encourage the heart to cleave to the Redeemer ; to 
continue in the faith and hope of the truth, Jude 20, 
21, 24, 25 ; to endure afflictions and persecution with 
patience, 2 Tim. i. 12 ; and to wait, in the exercise of 
Christian obedience, for the coming of our Lord. Heb. 
vi. 11 — 20. In our journey heavenward we have to en- 
counter many enemies and difficulties ; but we are as- 
sured that our Lord will be with us to watch over, to 
guide, and to defend us — that he will provide for us ail 
that we need, — and that he will secure our admission 
to the heavenly temple at the end of our course. What 
so animating to the Christian soldier as the promise of 
a final and decisive victory ? Such a promise, you will 
easily see, can only be designed to encourage the hearts 
of the faithful ; and what, then, can a traitor have to 
do with it ? The persuasion that the aid of Heaven 
will be abundantly and seasonably afforded, is well fit- 
ted to raise us above the fear of man, and of all opposi- 
tion ; because it leads us to repose in the power, the 
wisdom, and the goodness of him who hath said, that 
he will never leave us nor forsake us. 2 Tim. iv. 18; 
Heb. xiii. 5, 6. The promises, threatenings, and exhor- 
tations of the word of God are intended to be powerful 

6 



145 



means of guarding against apostacy, and stimulating to 
that perseverance to which they relate. We are not, 
and cannot be compelled to persevere ; but, under the 
influence of the Divine Spirit, the word of God excites 
us to continue to the end, in the hope of eternal life. 
In the midst of all your fears, then, look to him who 
hath promised to be with you ; and take encourage- 
ment from the grace and the faithfulness of his charac- 
ter. Be animated by his word to be diligent in obe- 
dience, and to meet with humble boldness the difficulties 
of your course. Remember that, when the Israelites 
heard of walled cities and of giants in the land of promise, 
they sinned in not looking simply to the promise of 
their God, and so giving way to the most distrustful 
and desponding fears. Num. xiii. 26 — 29, 31 — 33; 
and xiv. 1 — 4. It was for them to turn from all the 
difficulties of which they heard (even granting all of 
them to exist) to the contemplation of the power, the 
truth, and the goodness of the God of Abraham, who 
had pledged his word, yea his oath, that his seed should 
inherit Canaan. Caleb and Joshua were men of another 
spirit : Their language was expressive of that confidence 
in God which destroys all tormenting fear of opposition, 
and stimulates to exertion. Num. xiii. 30, and xiv. 
6 — 9* Whatever leads us to simplicity of reliance on 
the Saviour, has indeed been blessed to us. It becomes 
us to learn from all events ; and to seek that every thing 
may cause us to cling with greater earnestness to him 
who loved us, and gave himself for us. 

However much you may feel afraid in consequence 
of the frequent risings of CDrruption within, and from 
afflictions and temptations from without, ever commit 
yourself to the power, the faithfulness, and the abun- 
dant grace of the Redeemer. Whatever awe may strike 
you as you think of death, judgment and eternity, 
cleave with greater firmness to the finished work of 

VOL. I. H 



146 



Christ ; and rest upon it your all. In living by faith 
in his atonement, you will find that the delightful per- 
suasion of his ability and willingness to keep that com- 
mitted to him against that day, and the conviction that 
your labour in his work <s shall not be in vain/' instead 
of leading you to indulge in sloth, will stimulate you to 
abound in all holy and self-denying exertions. In con- 
templating the immutability of the love of God, and 
reflecting on the delightful fact that he hath pledged 
his being and perfections for our safety and our bliss, 
you will find your love to him powerfully excited, and 
your heart bound by every tie to be his wholly and for 
ever. Never forget that salvation must be traced to 
the free grace of God, and must be carried on and per- 
fected by it. Were it either begun or maintained by 
the unaided efforts of man, it were indeed a hopeless 
and a heartless work. Despair in that case were cer- 
tainly the natural effect of a proper view of our cha- 
racter and danger. But blessed be God that the work 
is his own. Would it not be to the dishonour of his 
name, were he to fail in the performance of his promise, 
or in the executiou of his plan ? The salvation of his 
people is an object ever before him : On the accomplish- 
ment of it he is ever intent ; and never can he cease 
to carry it forward to perfection. 

I have adverted to the abuse of this doctrine ; and 
shall now beg your attention to some very unscriptural 
views which have been given of it. Men have virtually 
been taught, that such as have at any time had reason 
to think themselves Christians, will continue to enjoy 
all the blessings of redemption, independently of their 
continuing in the faith and the obedience of the Gospel. 
Hence numbers have been led to say, that they " shall 
have peace though they walk after the imagination of 
their own hearts." Among professors of religion, there 
lurks much of this unhallowed spirit. It proceeds upon 



147 



the principle, that pardon is the great thing in salva- 
tion : and that deliverance from hell is the sum of re- 
demption. Such sentiments are most unwarrantable 
and dangerous. Eternal life is never represented in 
Scripture, as merely a future blessing. It is enjoyed 
even in the present state ; and in the discourses of 
Christ, the promise of it precedes that of a blessed re- 
surrection. " This is," says he, " the will of him that 
sent me, that every one which seeth the Son and be- 
lieveth on him, may have everlasting life ; and I will 
raise him up at the last day." And again, " Whoso 
eateth my flesh and drinketh my blood hath eternal life ; 
and I will raise him up at the last day." John vi. 40, 
54. The great thing meant by salvation, in Scripture, 
is deliverance from sin itself, and restoration to the 
image of God. Instead of occupying but a subordinate 
place, this forms the very highest part of redemption. 
It is the ultimate end; and the doctrine of justification 
by grace forms the moral means towards the attainment 
4>f this consummation. 

The error I now refer to is most flattering to the hu- 
man mind. From a natural unwillingness to give up 
the hope of happiness in heaven, men are easily induced, 
even when there is nothing in their present dispositions 
or deportment in accordance with the will of God, to 
look for relief to what they have formerly felt. They 
endeavour to persuade themselves that they were then 
in a state of acceptance with God ; and that, therefore, 
according to their views of the doctrine of perseverance, 
they never can perish, — even should they at present be 
slothful, and indulging in sin. Now, this is manifestly 
absurd in itself, as well as at variance with Scripture. 
What is salvation but the deliverance of the soul from 
sin ? and how then can a person be a partaker of it 
while under the government of iniquity ? The thing is 
utterly impossible. It is like saying that a man is in 



148 



health who is at the very moment the subject of a mor- 
tal malady. 

The error of which I now speak, is the very evil 
against which we are warned in the solemn admoni- 
tions contained in the tenth chapter of the first epistle 
to the Corinthians. We are there admonished not to 
trust in past attainments and enjoyments, even grant- 
ing them to be genuine ; and are taught that any use 
made of the doctrine in question, besides that of an en- 
couragement to continued and self-denying obedience, 
is not faith in God, but unfounded presumption. The 
Saviour hath said, that his people shall not perish ; but 
they are preserved by his power through, and not inde- 
pendently of faith. 1 Peter i. 5. They persevere by 
his not permitting " their faith to fail." Luke xxii. 32. 
The promise is not that such as believe once, or for a 
time only, shall be saved. On the contrary, while it is 
declared that cc the just shall live by faith," it is also 
said, cc but if any man draw back, my soul shall have 
no pleasure in him." Heb. x. 38. Just here means jus- 
tified, as is evident from the application of the passage 
to the doctrine of justification, Rom. i. 17; Gal. iii. li, 
12 ; and the meaning is, that the justified are such only 
as believe ; and, farther, that as they are justified by 
faith without works at first, so they continue to enjoy 
life, by continuing under the influence of faith as the 
ruling principle of their hearts. The life which they live 
is u by the faith of the Son of God," Gal. ii. 20, or, in 
other words, they Ci believe," that is, they continue to 
believe, (< to the salvation of the soul." This according- 
ly is set in opposition to drawing " back unto perdition/' 
If Christians were to cease to believe and to be influ- 
enced by the Gospel, they certainly would perish ; and 
when they do in a measure leave the truth and depart 
from God, they are in the way which, in itself, leads to 
destruction ; for the object and the tendency of sin, in 



149 



them as well as in others, is to drown them in perdi- 
tion. This arises not from the mere will of God, but 
from the nature of things. The very essence of spiri- 
' tual life lies in the love of God, and from this all true 
happiness springs ; so that, if the mind is estranged from 
God, the blessings of salvation cannot be enjoyed. To 
be carnally minded is, in itself, death ; for under the 
power of sin there can be no bliss here ; and it is the 
cause of that misery which shall afflict the finally con- 
demned. The reason why sin does not terminate in 
destruction in the case of Christians, is not that it is 
different in its nature or tendency in them from what 
it is in others, but that a timely stop is put to its pro- 
gress by repentance. Hence the exhortation, " De- 
stroy not him with thy meat for whom Christ died/' 
Rom. xiv. 15; and the declaration, " Through thy 
knowledge shall the weak brother perish/' 1 Cor. viii. 
11. The conduct blamed will cause our brother to 
stumble, or, in other words, to do what his conscience 
condemns. This, on reflection, will be the cause of 
grief to him, — and perhaps to such a degree, that, in 
the language of Solomon respecting heaviness of heart, 
he may be e( ready to perish." This conduct to him is 
calculated also to destroy the principle of piety in his 
heart ; for the tendency of sin is towards apostacy. 
That it does not issue in this, is not owing to the na- 
ture of what our brother through us has been induced 
to do, but to the grace of God. It follows, that we are 
as criminal in endangering his soul, by leading him to 
do what has a tendency to destroy him, as though he 
actually perished. Our conduct must be judged of by 
its natural effect, and not by the preventing energy of 
divine grace. 

You will see from this, that the faith, or conviction, 
of their danger in letting the truth slip, and in declin- 
ing from God, is conducive to the safety of Christians, 



150 



as much as is their persuasion of their security in abid- 
ing in Christ. God fulfils his promises by " putting his 
fear in our hearts, that so we may not turn away from 
him." Jer. xxxii. 40. The means and the end are thus 
connected. 

I shall endeavour to illustrate this by a reference to 
what happened to Paul on his voyage to Rome. He 
had the express promise of God that he and all in the 
ship should be preserved ; and yet, when the seamen 
were about to leave the vessel, he said, that except the 
mariners remained on board <c they could not be saved." 
Acts xxvii. 21 — 31. Now, did this imply any doubt of 
the divine promise ? Far from it. He knew that the 
promise was to be fulfilled, not without, but by means 
of the seamen, — and, believing this, he insisted on their 
being kept in the vessel. The persuasion that there 
was danger if they left the ship, was not inconsistent 
w r ith faith in the promise ; because it was not a pro- 
mise that, happen what might, they should be preserv- 
ed ; but that, through the exertions of the seamen, they 
should be saved. It may be said, ce had Paul and the 
others perished, the promise had failed ;" but it may 
on the same principle be affirmed that, had the Apostle 
and they been saved without the aid of the mariners^ 
the purpose of God had failed, because it was just as 
much his purpose to save them by means of the seamen 
as it was his purpose to save them at all. If they had 
faith in this — that by the aid of the mariners they were 
to be preserved — it is evident that this belief, instead of 
making them say, "We need not mind the use of means," 
must have had the very opposite effect. They would 
be encouraged, on the one hand, to use the means, be- 
cause they had the assurance of success; and, on the 
other, they would be kept from neglecting them, be- 
cause they knew that without them they could not be 
saved. 2 Kings xx. 5, 6, compared with verse 7 • 



151 



Let me ask you, then, to apply this to the present 
subject. It is the promise of God that they who abide 
in Christ, by continuing in the faith of the Gospel, 
shall certainly be saved. If they were saved without 
continuing in the Saviour, the purpose of God were 
disannulled, exactly as in the case of the Apostle and 
the seamen. It is with them as it was with the gene- 
ration of the Israelites that left Egypt. The promise 
to them of the land of Canaan, was connected with 
their believing God. This is evident from the reasons 
assigned for their coming short of it ; which are thus 
summed up by the Apostle, cc So we see that they 
Could not enter in because of unbelief." Heb. iii. 19* 
The promise, then, had not failed, for God had not said 
that he should give them the land at any rate, but on- 
ly in the way of their believing in his power, faithful-* 
ness, and goodness. In like manner, the confidence 
of Christians is not a persuasion that they shall be saved 
at all events, but that they shall be so in the way of 
fC continuing in the faith, and being unmoved from 
the hope of the Gospel." Col. i. 23. Hence the ex- 
hortation, " Take heed, lest there be in any of you an 
evil heart of unbelief, in departing from the living 
God." Heb. iii. 12. Confident trust in the promise of 
safety in abiding in Christ, and a conviction that we 
must perish if we depart from him, will lead us to take 
refuge in the grace of God, and to place our dependence 
on the finished work of the Redeemer, — even when we 
see most clearly, and feel most deeply, our guilt and 
our demerit. This is illustrated by the case of a man- 
slayer who had fled to a city of refuge. Numb. xxxv. 
25 — 28. He knew that, while there, he was safe, and 
this would give him joy. But it would not banish the 
fear of danger if he left the place of refuge. His ap- 
prehension of danger, therefore, would keep him in the 
city to which he had fled, till the death of the high 



152 



priest, because till then he was not in safety any where 
else. 

While we thus believe the promise of safety in con- 
tinuing in the truth, we shall feel jealous of ourselves, 
because conscious that there is much within us that is 
opposed to a life of faith in the Son of God, and that 
we are ever prone to depart from the very source of 
our mercies. When the fear arising from a sense of 
the deceitfulness of our hearts produces despondency 
and distrust, we have fallen into the sin of the Israel- 
ites, when, from the dread of the inhabitants, they re- 
fused to go up to the conquest of Canaan : But when 
this fear causes us to cleave the more closely to the 
Saviour, and cling with the greater eagerness to that 
truth which saves the sinner, we derive much benefit 
from the humbling conviction of our depravity. De- 
spair of success will keep us from the use of means, be- 
cause the use of them is not expected to be of service ; 
while, on the other hand, presumption will keep us 
from the use of them, because we deem them unneces- 
sary. Thus, though these two in many things differ, 
they in some respects perfectly accord. Hence the 
importance of blending a holy fear and jealousy of our- 
selves, with confidence and hope in God. 

I need not say that the fear I speak of is not that 
which arises from distrusting the promises of heaven : 
It is the fear of letting the divine word slip out of our 
hearts ; and proceeds from a deep sense of the evil prin- 
ciples which lurk in our breasts, and the consequent 
danger of our giving way to temptation. Connected 
with it is a spirit of watchfulness and caution, against 
all from without and from within, that would mar our 
enjoyment, and lead to transgression : It includes the 
fear of indulging in sin, as incompatible with fellow- 
ship with God here, and the hope of enjoying him here- 
after ; and springs from delight in his favour, and from 



153 



% "supreme desire of communion with him as the criifcf 
joy of the soul. This may be explained by the prin- 
ciple of self-preservation,, which, in regard to natural 
life, is of the highest importance. The love of life im- 
pels us to avoid every thing that endangers it. Now, 
spiritual life lies in the divine favour, and in holy like- 
ness to God ; and all who enjoy it are impressed with 
its importance, and jealous of every thing which would 
rob them of the comfortable sense of it now, and the 
full enjoyment of it hereafter. As, when we see bo- 
dily danger, the instinct of self-preservation is at once 
called forth, and exerts itself in avoiding or averting 
it ; so the fear of which I now speak operates instinct- 
ively in the hour of peril ; and is proportioned to the 
degree in which we abound in the love of God, in reve- 
rence for his will, and in attachment to heavenly things. 
This principle, in substance, existed in our innocent 
nrst parents, and was addressed in the threatening of 
death, Gen. ii. 17; and therefore ought not to be con- 
demned as criminal, or as inconsistent with Christian 
confidence : but cherished as the means by which God 
keeps us from departing from him to sin and to va- 
nity. 

The grace of God appears, not in placing us where 
no enemy can assault us, but in making us, feeble as 
we are, " more than conquerors." In some respects he 
subdues our enemies by his immediate interposition ; 
but in others, he does so by strengthening us to obtain 
the victory. The great adversary was bruised on Cal- 
vary, but he is destined to be so under cur feet like- 
wise. Rom. xvi. 20. And this manner of effecting 
our deliverance is more strikingly illustrative of his 
power and goodness than if our agency were utterly ex- 
cluded. The very captives of Satan, and the deluded 
votaries of sin and of the world, are, through divine 
grace, made the means of utterly defeating them. Ne- 



154 



ver, then,, let us think of laying aside our armour, ei- 
ther from distrustful despondency or vain confidence ; 
but, trusting in our leader, let us keep the field. If 
the flock of Christ are in no danger, there is no need 
for the vigilance aud the power which the Scriptures 
ascribe to him. As the Captain of Salvation he were 
in that case far from entitled to the praise of conduct- 
ing his redeemed through manifold perils to the realms 
of bliss ; and the union of confidence in him with un- 

. remitting activity, were no part of the Christian cha- 
racter. How unworthy of him, and injurious to us, are 
such notions ! 

When professors of religion begin to think that sin 
cannot hurt them — that their relation to God as his 
children, their experience of his love in time past, and 
their high privileges, render sin less dangerous to them 

] than to others, there is much reason for alarm. When 
they imagine, that, though they may suffer some de- 
gree of correction in this life, yet, as all their trans- 
gressions, past, present, and future, are forgiven, they 
need not feel as if they could expose them to the wrath 
to come, — they are in the utmost danger of losing pro- 
per views of sin, and of indulging in indifference and 
hardness of heart. Characters who reason thus, often 
abuse what is related of the falls of the people of God ; 
as if, because individuals of eminence among them went 
far astray and were reclaimed, we were not under any 
great necessity of keeping strictly by the narrow way 
to life. Such narratives, it ought to be remembered, 
are designed to answer two salutary purposes : The first 
is, to warn us that we are in constant danger of depart- 
ing; from God, whatever may be our attainments ; and 
so to excite a spirit of self-diffidence, humility, and vi- 
gilance, to induce us to continue in close fellowship 
with God, and to keep us in the use of those means 
which are appointed for our preservation : The second 

3 



155 



is, that, in case we should have backslidden from him, 
we may be kept from sinking into utter despair ; that, 
if we have stumbled, we may not continue on the ground 
and spend our time in lamenting our fall, without look- 
ing to him who can raise us up, restore our souls, and 
cause us to (( walk in the paths of righteousness for his 
name's sake." Psalm xxiii. 3. Rev. ii. 5. In a word, 
that " we may repent, and do our first works." We 
are told accordingly, not only of the falls of such as 
feared God, but also of their bitter grief and great 
alarm; of the divine displeasure with them; and of 
their restoration through renewed faith and repent- 
ance. 

When a person says, cc there is no telling how far 
people may go astray and yet be Christians," he takes 
a most ruinous view of the divine word. The Scrip- 
ture may be compared to a laboratory, containing a 
great variety of medicines, but the use of which re- 
quires great skill ; as, however useful some of them 
may be in certain cases, they might be hurtful in others. 
When a Christian is surrounded with temptations, and 
begins to fear that he shall be overcome, let him turn 
to the promises of aid and of preservation, and be en- 
couraged by them, not to be idle, but to continue the 
conflict in the hope of victory. When, again, he loses 
his first love, and sinks into self-indulgence and sin, 
let him listen to the many solemn warnings against de- 
clension and apostacy, and be roused by the threaten- 
ings of the divine word to " remember whence he has 
fallen, and to repent, and do his first works." If in 
.the latter case he shall look to the promises of preser- 
vation, and make them a pillow for his sloth, he is on 
ground the most dangerous, and has gone far, very far, 
from God. The salutary effect produced by the pro- 
mises on a mind influenced by the truth, is impaired in 
a backslider by sinful indulgence. His fears need to 



156 



be alarmed, and his vigilance revived, by the solemn 
warnings and awful threatenings of Scripture. The 
Scriptures do not warrant him to say, that a person 
may go this and the other length, and yet be a Christ- 
ian : They never answer such questions as this, " How 
far may I go in conformity to what is not right, and 
yet have the root of the matter within me ?" They do 
not attempt, on the other hand, to mark out exactly 
how far men may go in religion, and yet come short of 
future glory. Such questions they do not particularly 
answer, that we may learn not to presume on past sen- 
sations and enjoyments, but may be led to " watch and 
pray, lest we enter into temptation/' 

Consider, in connection with this, the address of our 
Lord to his disciples, — in which even his particular 
friends are roused to a sense of personal danger. He 
called upon them, as well as the unenlightened multi- 
tudes around him, f< not to be afraid of them that could 
kill only the body, but to fear him who could cast both 
soul and body into hell." Luke xii. 4, 5. He declared 
<c that whosoever was ashamed of him, or of his words, 
should be disowned of him at his second coming." Mark 
viii. 38. And he has also taught them, that the un- 
watchful and unfaithful servant should be condemned 
by him at last. Matthew xxiv. 48 — 51. He knew the 
temptations which were before them, and the natural 
desires of the heart, by which they might be induced 
to deny him. Against this danger he not only exhibits 
to their view the prospect of being acknowledged by 
him at last, but the prospect also, that, by denying him, 
they should incur the misery of being disowned by him. 
See also the language of the Apostles, who, while they 
exhibit the blessings of the Gospel to all in the way of 
invitation, in order to induce them to come to Christ, 
address believers on the necessity of continuing to come 
to him through life. They show the importance of 



157 



such admonitions to Christians, by mixing promises and 
threatenings here, as well as in their addresses to the 
world. Rom. xi. 19—21. 2 Tim. ii. 12. Heb. iii. iv. 
xii. Their exhortations and warnings are intended to 
teach us, that the present and future enjoyment of eter- 
nal life is connected with our continuing in the faith, 
and not with believing for once merely, when we first 
come to the Saviour. 

This connection is not arbitrary, but natural. What 
is the blessing of salvation but the spiritual health of 
man? It cannot, then, in the nature of things, exist 
where sin predominates. What will it signify to me 
that the saints shall persevere, if I am not persevering? 
No well-grounded confidence can be maintained by 
looking back to the past, and drawing encouragement 
from what we have formerly felt and done, if we are 
not continuing in the faith of the Gospel, and pressing 
forward in the Christian course. Past sensations can 
no otherwise be evidences to us of a change of mind, 
than as the recollection of them excites the same views 
and exercises afresh. This is what we are taught in 
the recorded example of Paul, and in the reasoning 
employed on the fate of the Israelites in the wilder- 
ness. Phil. iii. 8 — 15. Heb. iii. 6, 14. We see in 
the Apostle himself the necessity of pressing forward 
to the prize, and of holding fast the truth ; and are 
the more interested, that, from his own feelings of the 
importance of the subject, he speaks in a way much 
fitted to impress. He calls upon all to be like-mind- 
ed with himself, who, though persuaded that the Lord 
would preserve him to his heavenly kingdom, c< kept 
under his body/' 1 Cor. ix. 26, 27, and laboured that he 
might be " approved of by his master at his coming." 
2 Cor. v. 9, 10. 

The Hebrews, accordingly^ are reminded of their fa- 
thers, who, on the banks of the Red Sea, sang the song 
of Moses, and confessed their faith in God — who reach. 



158 



ed the very border of the promised land, and yet fell 
short of it. They loathed the manna, as we are apt to 
loathe spiritual blessings. Num. xi. 6. They were 
discouraged because of the way, as we are ready to fail 
when assailed with trials and reproach : They ec de- 
spised the pleasant land/' Psalm cvi. 24, as we are 
prone to disregard the prize of eternal life : They did 
not believe in the God of Abraham as able to give 
them Canaan, as we are apt to say, " It is in vain to 
serve God/' Psalm lxxviii. 41 — 44. The duties and 
the conflicts of the Christian course often, alas ! become 
irksome to us ; and we seek around for a system more 
agreeable to flesh and blood, if we do not openly re- 
lapse. 

By carefully examining the Scriptures I have refer- 
red to, and others of a similar nature, you will per- 
ceive that the sins even of believers naturally expose to 
death. The encouragement held out to them is, not 
that their present or future transgressions are already 
pardoned, but that there is a throne of grace erected, 
and that on the ground of the perpetually efficacious 
sacrifice and prevalent intercession of Christ, they shall 
be forgiven, on their going again to his Father in his 
name. That mercy which we are called to seek, is de- 
liverance from merited death ; and our present and fu- 
ture peace before God must be sought by the same 
means by which we at first found forgiveness and en- 
joyment. 

It is well to remember how we have felt, and acted, 
and suffered, when walking in the truth. This the 
Hebrews were exhorted to do when in a state of de- 
clension. Heb. x. 31 — 36. Then the Saviour was 
found " a refuge from the storm, and as the shadow of 
a great rock in a weary land :" then sin was hated and 
holiness cultivated ; and, if God were glorified and his 
favour possessed, all was happiness. If we have gone 



159 



aside from him, and have lost our firmness, it becomes 
us to take the alarm ; to go afresh to the Redeemer ; 
and again seek our happiness in fellowship with hea- 
ven. 

In reference to what you say of the threatenings of 
Scripture, I would remark, that there is no contrariety 
between them and the promises of God ; and that the 
belief of the former must produce salutary fear, as the 
belief of the latter produces hope. Neither is there 
any contrariety between the fear I have mentioned and 
the firmest confidence in the Gospel ; but both are op- 
posed to confidence in ourselves, and in past attain- 
ments, while we are not persevering in the faith. It 
is by no means incompatible with happiness any more 
than the principle of self-preservation is incompatible 
with the enjoyment of natural life. When in travell- 
ing we come up to any thing which may endanger life, 
we instinctively step aside, or take some other means 
to avoid it. Now, in doing this, we may feel quite 
calm and happy, though certainly nothing less than the 
fear of injury, or perhaps even death, is the actuating 
principle. The fear of the avenger of blood would 
keep the manslayer from leaving the city of refuge, but 
would not mar his peace while he remained in it. In- 
like manner, the fear of perishing keeps a Christian 
from departing from Christ, but does not mar his peace 
and his joy while he continues in the faith of the Re- 
deemer. What are the threatenings of God but ex- 
pressions of love, by which we are affectionately warn- 
ed of the inseparable connection which subsists between 
sin and misery, and are kindly reminded of the connec- 
tion which subsists between holiness and happiness? 
It is not correct, then, but very wrong, to look on the 
threatenings of heaven as austere, and on the influence 
of them as opposed to the effect of the promises and 
the influence of love. Love is seen even in the threat- 



160 



enings of Scripture, as they do the work of mercy ; 
and in fact imply the opposite promises. If we love 
fellowship with God, the fear of losing this happiness,, 
arising from his threat enings, will serve to make us 
cleave to the truth, and to walk more humbly with him. 
In this case, the very denunciations of God do the work 
of love ; and manifest by their effect that they flow 
from kindness, and not from vindictive wrath. 

When I speak of fear in this way, I am far from de- 
nying that there is such a thing in Christians as dread 
of danger, just as clanger. Neither do I deny that 
this feeling is of any service. There are times when 
even a Christian may need to be awakened by very 
painful fear. If he has wandered from God he needs 
to be roused to a sense of his danger. If the manslay- 
er, for example, had lost the dread of the avenger of 
blood, and had, therefore, left the city of refuge, the 
sight of the avenger would awaken his fear ; and if an 
attempt was made to lay hold of him, it would rise yet 
higher. Now, would not this fear lead him to run again 
to the city of refuge ? In like manner, if we leave the 
Saviour, fear must be excited to cause us to return to 
him. And as the manslayer, on getting again into the 
city of refuge, would again have his terror expelled, 
and his peace restored, so a Christian, on coming afresh 
to the Saviour, again finds rest. In this state of imper- 
fection, the Lord does not leave our obedience merely 
to the generosity and the gratitude of the heart. Ex- 
cellent as are these principles, and naturally as they 
flow from the Gospel, even the most eminent of Christ- 
ians are not always powerfully influenced by them : 
and, at best, their influence is not perfect. Till that 
which is perfect is come, we shall have need of our 
fears, as well as our hopes being stimulated ; and both 
are provided for in the plan of redemption through the 
cross. It is, however, our duty, and will be found a 



161 



privilege,, to aim at that state of mind, in which the 
more excellent principles of obedience govern the heart 
and regulate the life. 

I beg your attention to one point connected with this 
subject,, which is of the first moment. Perseverance 
can never mean simply an arbitrary connection between 
two distant, or distinct, things. The very term signi- 
fies continuance in a particular course. The way which 
leads from any place to the capital of a kingdom, will 
conduct the traveller to it, provided he persevere in his 
journey, — but not otherwise. It is not enough that he 
enter on the road, and for a little walk in it ; he must 
continue in it, otherwise he can never reach the place 
of his destination. In like manner, Christian perse- 
verance does not mark an arbitrary connection between 
faith on our first coming to Christ, and the prize of 
eternal life in heaven ; it connects these two by means 
of the whole intermediate course. The Scriptures say, 
u The righteous shall hold on his way f not that he 
shall get safe to his journey's end, let him wander which 
way he pleases. Job xvii. 9» False notions on this 
subject join together a beginning and an end, and leave 
the intervening space to be filled up as the sinful heart 
may incline. Perseverance is thus considered as a mere 
continuance in safety. How opposite is this to the 
truth ! The very word, as I have said, is expressive of 
continued progress, with a view to a particular end. 
What is it, then, to persevere, but to continue to walk 
in the same course on which w r e have entered ? And if 
so, no person can take comfort from the doctrine, pro- 
perly understood, who is not himself at the time per- 
severing in faith and obedience. In this way only can 
we enjoy the blessing of salvation. 

On this principle go all the instructions of the 
apostles. When men made a scriptural profession of 
the faith, and when, as far as man could judge, their 



162 



spirit and deportment corresponded, they were received 
into the first churches as acknowledged Christians, and 
as such were addressed in the apostolic epistles. They 
were there taught, that real Christians should be pre- 
served to eternal life ; but never did the writers con- 
nect with this doctrine a supposition, that they could 
not be mistaken in the favourable opinion they had 
once formed of particular characters. The more that 
they grew in knowledge and in the fruits of obedience, 
the more did the apostles rejoice, — and the greater was 
their confidence in them. But the servants of Christ 
had often many fears, because they were aware of the 
many temptations to which the disciples were exposed ; 
and because they saw numbers who once appeared to 
walk in the truth, turn aside into sin. In some such 
cases, they for a time " stood in doubt," and feared 
" that they had laboured in vain," Gal. iv. 11, 20; 
and when characters of this kind were not reclaimed, 
they disowned them. 1 Tim. i. 20. In other cases, 
the character was at once proved to be bad, and then 
instant expulsion took place. 1 Cor. v. 13. In all in- 
stances of apostacy, they said — " they went out from 
us, because they were not of us/' 1 John ii. 1 Q. These 
declensions did not prove that Christians had fallen 
away, but that they who had thus gone back had never 
been genuine disciples. Still the apostles addressed 
men as they appeared to be at the time ; never ceasing, 
however, to warn them of the necessity of continuing 
in the faith. They taught them that it was no strange 
thing if some drew back ; yet they expressed their full 
confidence respecting the final salvation of such as ma- 
nifested their faith by standing fast in the truth. They 
did so on the ground of the promise, that the true flock 
Of Christ shall never perish. Faith in this promise was 
perfectly consistent with fear as to individuals ; just as 
faith in the absolute promise that Israel as a nation 



163 



should inherit Canaan would not be overturned by the 
fall of multitudes in the wilderness. The persuasion 
that true Christians shall be preserved,, is quite differ- 
ent from a persuasion that all who profess to be such 
shall finally be saved. Hence the care that was taken 
to guard against declension. 

When Paul warns even such as he most affectionate- 
ly esteemed for the truth's sake, it cannot have been 
from any particular jealousy of them,, but from jealousy 
of human nature. He has, by his solemn admonitions, 
even to characters of the highest eminence, taught us, 
in the most impressive manner, that the means and the 
end ought never to be separated. He had full confi- 
dence in Timothy ; yet how solemnly does he warn 
him of the danger of departing from God, and of the 
necessity of continuing in the faith, the lave, and the 
obedience of the truth. 1 Tim. iv. 16, and vi. 11 — 14, 
20, 21. 2 Tim. ii. 22, and iv. 1, 2. In his doctrine 
we clearly see, that, while our title to eternal life is 
independent of deeds of law, the actual enjoyment of 
the blessing is necessarily connected with obedience ; 
for what is holiness but likeness to the law of heaven ? 
and what is eternal life but happiness springing from 
conformity to the character and will of God, as dis- 
played in that Gospel which hath " magnified his law, 
and made it honourable ?" 

I have thus, my dear friend, given you my views of 
the subjects you mentioned. If these hints shall be of 
any use in furthering your edification, it will be gratis 
fying to me, and will cause thanksgiving to God. 

I am, &c. 



164 



LETTER X. 

ON THE DEATH OF A RELATIVE. 

The character of Christ, the great spring of consolation— The 
import of his address to John in the Isle of Patmos — The power 
of the Gospel in affliction and death — The death of friends 
ought to be improved — The contemplation of heaven, a means 
of support — Dark providences will yet he explained — Some 
causes of this darkness — The nature of Christian patience — 
This exemplified by Christ — The importance of confidence in 
God — The blessedness of departed saints, a source of comfort — 
The duty of cherishing faith, holy joy, and Christian hope — 
Conclusion. 

MY DEAR FRIEND; 

I cannot but again express my sympathy with yon 
under your recent bereavement, and shall now, as for- 
merly, direct your attention to the character of our Lord 
as the best spring of consolation under the losses and 
the afflictions of life. It is our unspeakable comfort 
that tho Saviour has risen from the dead, and has thus 
been manifested as " the first born among many breth- 
ren/' Rom. viii. 29- In the redeemed family he is 
called " the first born," as a title of dignity and autho- 
rity, because of the privileges which, in ancient times, 
and by divine direction, were the birthright of the elder 
brother. In this endearing relation does he stand to 
us amidst all our infirmities and trials. He is " bone 
of our bone, and flesh of our flesh." He has a tender 
and an affectionate feeling, as our brother, for all our 
wants and infirmities, and is ready to relieve and assist 
us. He is, in particular, " the first born from the dead," 
Col. L 18, and in this character he bears a relation to 
his people even when in the grave ; and is engaged to 
watch over their dust, and to ee raise them at the last 



165 



day." Yes ; death is far from dissolving the relation 
between him and his brethren — their very dust is dear 
to him. His resurrection is at once the pledge and the 
pattern of that of his redeemed. In his exalted state 
he has " the keys of hell/' that is, of the unseen state 
of departed spirits, — and " the keys also of death/' 
that is, of the grave. 

The Redeemer, then, is Ruler in the other world as 
well as in this. It was by exhibiting himself in this light 
to John in the Isle of Patmos, that he sought to comfort 
him when overwhelmed with terror at his august ap- 
j)earance. He appeared to the beloved disciple in a 
dress like to that of the Jewish high priest, and in the 
midst of the seven golden candlesticks, to intimate that 
he officiated as a priest in the temple of God. Rev. fc 
12 — 18. He appeared, at the same time, in such glory, 
as clearly exhibited his infinite dignity and grandeur as 
Emmanuel, the excellencies of his mediatorial charac- 
ter, and his inconceivable elevation as Lord of the church, 
and of all worlds. In a word, he appeared in the body 
of his glory, as he now sits " on the right hand of the 
Majesty on high." This was too much for John in his 
present state of frailty to bear. Though " he was the 
beloved disciple" who had often leaned on his breast at 
table, he was overwhelmed with fear, and fell at his feet 
as dead. This fear arose partly from a sense of guilt, 
and partly from human weakness. He was not altoge- 
ther ignorant of the personage whom he saw ; for we 
find from what took place on the Mount of Transfigura- 
tion, that the appearance of our Lord's body was chan- 
ged without preventing his disciples from recognising 
him, and of this display of the glory of the Redeemer 
John had been a witness. In his present state of as- 
tonishment, he could not, however, think with com- 
posure on what he beheld. To settle all doubts, and 
to satisfy him that this was a real appearance of his 



166 



Lord, and an appearance not in anger, but in love, the 
Saviour kindly laid his right hand upon him, and af- 
fectionately said, " Fear not ; I am the first and the 
last, and the living one : and was dead, and behold I 
am alive for evermore, Amen ; and have the keys of 
hell and of death." 

The various emotions of the Apostle's heart were 
thus tenderly met, and his fears graciously dispelled* 
Did a consciousness of guilt appal him, and invest death 
with terrors, he was thus directed to that one perfect 
atonement which the Saviour has made for sin — to the 
dignity of his person as the everlasting God in our na- 
ture, as the great cause of the infinite value of his death 
—to his love, as manifested in suffering and dying for 
sinners — to his victory over death, in his resurrection, 
as the great proof of the divine acceptance of his sacri- 
fice—to the abolition of the power of death — to the in- 
terruption which was brought to light by his triumph 
over the grave— to his eternal life in the heavenly tem- 
ple — to his glorious government as Lord of all worlds 
— and to his priestly grandeur in the sanctuary. By all 
this does the Saviour calm the trembling conscience, 
dissipate the dread of death, and enlighten the gloom 
of the grave. These views, indeed, bad long support- 
ed the mind of the Apostle ; but at present the unex- 
pected and glorious vision of his Lord had quite over- 
whelmed him, so that he required them to be again dis- 
tinctly set before him. 

Did John recoil at the thought of entering the world 
of spirits, and appearing in a new and untried state ? 
Jesus exhibits himself as the forerunner of his people, 
who has gone to heaven as " the first fruits of them 
that slept," and " to prepare a place" for his redeemed. 
1 Cor. xv. 20 ; John xiv. 2 ; Heb. vi. 20. He declares 
that he has the government of both worlds, so that, in 
passing from this to the other, we are not leaving his 



167 



dominions. He is there as well as here, and is ready- 
to receive and welcome us on our arrival. Nor is this 
all ; he will also be with us in the waters of death, to 
guide, comfort, and support us. Thus are the clouds 
dispelled which overspread the invisible world. The 
way into the holiest is laid open by our great high priest 
who hath entered " into heaven itself, now to appear in 
the presence of God for us." Heb. ix. 24. 

Was John unable, without supernatural aid, to look 
upon the glory of his Master ? Surely when strength- 
ened, as he now was, to behold that which ee flesh and 
blood, as at present constituted, cannot inherit/' he 
must have been elevated beyond conception. He con- 
templated in the Saviour what he should behold when 
i( absent from the body," and C( present with the Lord," 
2 Cor. v. 6—8 ; and what he himself should be, when 
death shall have been swallowed up in victory. He 
who now stood before him had the supreme dominion 
in all worlds, and so could open the gates of paradise 
to the souls of his sheep, after guiding and supporting 
them with his rod and staff in the dark vale of the 
king of terrors ; and should at last open their graves, 
and call them in the embodied state to the heavenly 
glory. 

We are thus directed by the Saviour to his God and 
Father, as our God and Father ; and to his home, as 
our home. Though we are at a distance from our Fa- 
ther's house, we are not the less the children of his fa- 
mily. We are, indeed in a foreign land ; yet, as the 
veil of the sanctuary is now removed, we, by faith, see 
its glory and listen to its songs. The mercy-seat is no 
longer concealed, and the ministrations of the great 
high priest are disclosed to our view. Heb. ix. and xi. 
22. This is admirably calculated to attract our hearts ; 
and when contemplated as exhibited in the revelation of 
peace, must excite us to unite in the hallowed services 



168 



of the sacred temple. Well may our spirits be elevated 
on the death of our brethren in Christ, when, as they 
are removed from us, we by faith see them joining this 
glorious assembly. Sweet, in such circumstances, are 
the words of our Lord and his apostles, entreating us 
not to let our " hearts be troubled," and " not to sor- 
row as those who have no hope," but are left to the 
darkness that naturally covers the grave, and over- 
whelms the heart with its gloom. John xiv. 1. 27 ; 1 
Thess. iv. IS — 18. Delightful is the encouraging call 
to indulge the hope of meeting our departed Christian 
friends in the world of light and of love, because, cc as 
Jesus died and rose again, so all who sleep in him will 
God bring with him." Such discoveries are well cal- 
culated to sooth the mind in the hour of affliction. 

The address of the Saviour to John is fraught with 
consolation to us, and may well fill us with peace and 
with joy in the nearest prospect of dissolution. Yes ; 
v/hen death prevails over nature, and all power of speech 
fails, even then the eyes often speak the gratitude and 
the gladness of the heart, arising from a view of the 
glory of the finished work of Christ, and of the divine 
delight in it, as expressed in his resurrection and his 
heavenly elevation. — Enlightened and impressive views 
of these blessed objects tranquillize the heart of the 
Christian, and fill it with joy. Here, then, is that 
which, when distinctly seen, can sustain the mind under 
all its weaknesses, and support it under the heaviest 
pressure. Certain afflictions may, indeed, so affect the 
spirit, as for a time to deprive it of the consolation of 
the truth, just as the mind of John was unhinged by 
the vision ; but let the cause of this be removed, and 
the truth clearly unfolded, and its influence will be 
felt. 

Such manifestations of the power of the Gospel are 
confirming and animating. They are so many lights. 



169 



illuminating even the darkest of the gloomy paths which 
occur in our progress to the heavenly glory. Natural 
feelings are not forbidden ; but let them not keep you 
from looking to him, who, though " the first and the 
last, and the living one/' is full of the tenderest sym- 
pathy and compassion. Mysterious, indeed, are many 
of the dispensations of heaven ; but in the midst of the. 
most intricate and complex movements of providence, 
look to him who cc has the government upon his should- 
er," Isaiah ix. 6 ; is guiding every event in infinite wis- 
dom, and is making all his visitations " work together 
for good.'' Think of the ec rainbow that is around 
the throne," and reflect on this token of the perpetuity 
of " the covenant of peace." Rev. iv. 3 ; Gen. ix. \6 ; 
Isaiah liv. 9* 10. He who hath ratified this covenant 
lives to accomplish its many and precious promises. 
He can and will give you strength equal to your day, 
and preserve you to his heavenly kingdom,— where your 
every tear shall be wiped away, and death at last be 
swallowed up in victory. 

Seek, then, that friends may not sicken and die in 
vain. Let every pleasing recollection, every sentiment 
of esteem, and every feeling of affection, which you 
fondly and warmly cherish, and every hope and holy 
anticipation in which you indulge, unite in leading 
you to him whose grace made them what they were, 
that you may resemble their excellence, and participate 
in their joys. In all your mournful yet pleasing mus- 
ings on their character, seek that, while you the more 
feel your loss, as you recount their many valuable qua- 
lities, you may find in the work and excellencies of the 
Redeemer all that can satisfy and purify the soul. In 
the enjoyment of fellowship with heaven, the sudden 
cry, that the Saviour cometh, will delight you as the 
btissful salutation of mercy 
of heavenly and everlasting 

YOU: I, I 



170 



In your present trial, seek to abound in the precious 
fruits of patience and devotion. Dwell on the words 
of eternal life,, as the source of that ineffable consola- 
tion which raises the mind above the infirmities of the 
body, and yields unutterable bliss in the prospect of 
beholding the glory of the Lord, and participating in 
his hallowed joys. He can impart such views of the 
heavenly state, as the seat of all that is glorious and 
blissful, because the abode of the God and Father of the 
redeemed family, and of him who loved us and gave 
himself for us, as shall disarm death of its terrors, and 
change it into an object of desire. Let the Gospel of 
Christ ce dwell richly" in your mind, and you will be 
freed from all painful anxiety about the result of your 
trials, by the confidence which it will inspire towards 
him who in wisdom and love is guiding every event. 
Let nothing keep you from that blessed word which 
cherishes peaceful resignation, and can subdue all that 
would disturb the repose of the heart, or unduly agi- 
tate the soul with sorrow. There is a placid serenity- 
and an unrepining, yea, even a cheerful submission, 
attainable through lively and steady faith in the cross, 
and in fellowship with him who there suffered and died. 
By these is the Gospel adorned, and our heavenly Fa- 
ther glorified, while the heart is completely satisfied. 

Forget not that the cup given you is filled and min- 
gled by the hand of your Father. However bitter it 
may be, it is full of blessing, for " not a drop of the 
curse is there" Rom. viii. 28, 35 — 39; 1 Cor. iii. 
21 — 23. He who covereth his throne with darkness, 
and whose ways are to us often inscrutable, is he who 
hath tenderly and affectionately said, " No, I will not 
leave thee ; no, no, I will not forsake thee." Heb. xiii. 
5. No fewer than five negatives are here employed to 
shut out fear and distrust, and to assure us of the pre- 



171 



sence and the care of our Father. You may, then, on 
the ground of these reiterated assurances, commit your 
life to him with the firmest confidence ; happy in the 
thought, that in the world of light all will be made 
plain. Then you will, from the heart, bless him for all 
his goodness ; and for this, as especially manifested in 
your heaviest afflictions. Let this consideration hush 
to silence all the agitations of your heart. 

Cherish, with these views, that submissive and pa- 
tient spirit which flows from confidence and affection; 
and which is altogether different from the constrained 
submission of necessity, accompanied, as it often is, with 
the sullenness of obstinacy. Christian resignation is 
not extorted. It is the cordial acquiescence of an en- 
lightened and affectionate child, who loves and confides 
in his Father, even when he thwarts the fondest wishes 
of his heart. It is the same with that holy disposition 
and cheerful resignation, displayed by the Redeemer, 
when he bowed to the will of heaven, and drank of his 
bitter cup, with a full submission to him v»ho had min- 
gled its whole afflictive ingredients. His heart, though 
bleeding with tortures the most agonizing, and over- 
whelmed with anguish inconceivable, ever felt a per- 
fect and cheerful acquiescence in the will of God. 
Luke xxii. 42. 

Pause for a moment, and think, how great must have 
been the warmth of the love of Christ, when he assum- 
ed our nature — bore our sorrows— and for us, under 
agonies unutterable, yielded up his life. Here we see 
at once the foundation of our hope, and the high and 
holy pattern we are called to imitate. Never cease to 
dwell upon this, for even in the midst of heaven, where 
we shall see him in his glory, we must look back to 
Calvary that we may behold, in their brightest lustre, 
the wonders of his character. Yes : It is in " the hour 



172 

and power of darkness/' when he was encompassed 
with grief, and overwhelmed with restless agitation of 
heart, that the true glories of the Saviour appear. Then, 
in a special manner, did he endure the curse that we 
might " inherit a blessing." Here you will learn how 
it is that we are destined to be made meet for the in- 
heritance of his kingdom ; and how it is that the Lord 
manifests his love to his children. The first-born of 
the family went from the cross to the crown ; and as he 
humbled himself to become in all things like to us here, 
so it is his will that we should in all things be made 
like to him hereafter. — Well can he enter into all your 
feelings in the day of your distress. Think of this, 
and turn to that temple where he now reigns and offi- 
ciates as our Priest ; where, from the tenderest love, he 
still watches over his people, — and from whence he con- 
tinues to display to them the greatest of blessings in the 
richest profusion. 

You may, in the midst of all the darkness of the hea- 
viest affliction, look to him <e as your light and your 
salvation/' Psalm xxvii. 1, and so shall all gloom be dis- 
pelled, and a pleasing and glorious brightness be shed 
upon your path. This will teach you what the bliss of 
the Christian is, when he waits upon God, and views 
him with unpresumptuous confidence as his Friend, 
his Father, and his all-sufficient portion, amidst the de- 
vastations of the most bereaving trials. Soothing, in- 
deed, will you find it, to rest on the promises of the co- 
venant of peace, — to wait with calm serenity for " the 
crown of life/' and to repose your heart on him " who 
is able to keep all committed to him against that day." 
2 Tim. i. 12. Though at present his ways are obscure, 
remember that he has said, " What thou knowest not 
now, thou shalt know hereafter." John xiii. 7- Blessed 
are they who are freed from that excessive sorrow which 



IT3 



unnerves and weakens the mind, and delivered also 
from that insensibility which fosters presumption and 
carnality of heart. From both the Saviour can deliver 
us. He can and will give you, in answer to fervent 
and importunate prayer, his Holy Spirit,-— through 
whom the mind is enabled to exercise that patience, 
which is equally removed from the evil of despising the 
chastening of the Lord, on the one hand, and of fainting 
under his rod, on the other. 

Though bereaved of those who were in the height of 
their influence and usefulness, and ready to wonder at 
the mysterious ways of Providence, and to question 
their wisdom and their goodness, be not discouraged. 
Remember that much of the darkness of Providence 
arises from our incapacity to form an extensive judg* 
ment. We see but a very small part of the divine oper- 
ations ; and judge rashly of the whole, by the portion 
which comes under our view. Much of this obscurity 
arises from the powerful excitement of our passions, 
which darkens our mind by the character of our desires 
and our aversions ; and so unfits us for calm and deli* 
berate reflection. Not a little of it arises from the seem- 
ing contrariety of Providence to our interests, and to 
the promises of Heaven. Such views of our lot must 
unfit us for forming an impartial judgment. It is for 
us, then, under a deep sense of our weakness and un- 
worthiness, to wait upon God, and to leave it to him to 
act as his wisdom and his love shall direct. 

Reflect on the blessedness of the departed in the hea- 
venly temple. When in this world, they were happy 
in the enjoyment of the divine favour. In circum- 
stances of the deepest affliction, they found joy in the 
Gospel ; and in the prospect of death, they had the sure 
and certain hope of being immediately with their Lord, 
and of a blessed resurrection at his second coming. 



in 



These blessings and exalted hopes animated their hearts 
with sacred and sanctifying delight. On this I need 
say no more ; for at the death-bed of her who is gone,, 
you witnessed, in circumstances the most interesting, 
what in vain I should attempt to describe. But, hap- 
py as she and others of your departed friends were on 
earth, unspeakably greater is their happiness in heaven. 
Now they are perfectly freed from all sin, care, and 
temptation : sorrow and sighing have for ever fled away : 
they are satisfied in beholding and enjoying the pre- 
sence of their Redeemer, and in contemplating the 
glory of their God. Let us not grieve immoderately, 
since they are blessed beyond measure in that happy 
state of ineffable and durable joy ; of constant and ani- 
mated devotion ; and of increasing progression, in all 
that is great, and in all that is good. 

Permit me to recommend to you the exercise of con- 
stant and strong faith in God. Leave futurity to him : 
to us it is wisely veiled. Our ignorance, however, re- 
spects the allotments of time more than the interests of 
eternity. We know that (( the end is everlasting life," 
though we know not the length nor the nature of the 
way : We know not the time or the manner of our death ; 
but we know that he who passed this Jordan, when the 
waters overflowed and the storm raged, will be with 
us in the river — will divide the waters, and guide us 
along a smooth, a dry, and a safe path. We cannot tell 
what it is to die ; but we know that one will be with 
us who has himself died, and that death will usher us 
in to the house of our Father. Remember that this 
world is a state of pilgrimage. All that is granted here 
we should consider as but accommodations on our way 
home ; and of all the troubles with which we meet we 
may say, these are but the inconveniencies of a jour- 
ney in a land of strangers. When we view our troubles 



175 



as only the inconveniencies incident to a state of pilgri- 
mage, we are comforted and sustained by the thought 
that all of them will soon be over, and by the recollec- 
tion that, in the mean time, they are hastening our pro- 
gress homeward. 

Cherish the spirit of that humble and holy joy in 
God, and in divine things, which strengthens the heart 
and recommends the Gospel. Let the words of your 
God be the theme of your songs as your pilgrimage ad- 
vances. This C£ joy of the Lord" will renew your 
strength for the journey, and your path will become 
" like the shining light, which shineth more and more 
unto the perfect day." Prov. iv. 18. Set your heart 
on the treasures of bliss and of glory which are with 
the Saviour. You must have felt that the removal of 
a friend to a distance is followed by a feeling of lone- 
liness : Much more will the death of a friend or belov- 
ed relative. You now feel that the world is not what 
it was. In such circumstances the mind follows the 
departed with the deepest interest : Heaven, so to speak, 
becomes more attractive, and the world has not its 
wonted charms. The very dust of the dead is dear to 
us, and we go <c to the grave to weep there." At the 
grave of a Christian, however, sorrow is mingled with 
hope ; for while we weep, we hear, with holy and ani- 
mated pleasure, the voice which says, " Blessed are the 
dead who die in the Lord." Rev. xiv. 13. It is our 
consolation that, while we think of the death of the Re- 
deemer, we cannot go to his grave to weep : He hath 
left it, and hath gone to glory in a spiritual body. In 
regard to him, our hearts are not divided between what 
is in the tomb and what is in heaven. He hath risen 
a triumphant conqueror, and is now on high in the em- 
bodied state. Shall we not follow him, then, in our 
thoughts, affections, and desires ? Col. iii. 1, 2. 



176 



u Yet a little while, and be that shall come will come, 
and will not tarry." Heb. x. 37- Let us, then, stir 
up all our courage and all our energies ; for, after a 
night of darkness and of weariness, fff the morning is 
spread upon the mountains" — " the day is at hand 
" Now is your salvation nearer than when you believ- 
ed." Rom. xiii. 11. Has the storm been heavy and 
tedious ? be not on this account discouraged, for the 
land is in sight, and a few struggles more will conduct 
you to a safe harbour. Lift up, then, the hands which 
hang down ; in faith and patience fight the good fight ; 
and, with the steadiest eye on your leader, run the race 
which is set before you. If your path is rugged, and 
your heart ready to fail you, as you follow those who 
have gone before you, and recal to memory the scenes 
of other days, and the images of friends and relatives 
gone to return no more ; let this excite you to cling with 
deeper interest to that Gospel which assures you that 
" the Captain of Salvation will be with you to the end, 
and that you shall yet see those who have departed 
where the Saviour himself is. There he will be your 
and their chief joy, " and exceeding great reward." In 
this pensive but yet pleasing retrospect, and in this 
blissful anticipation of being ever with the Lord, and 
with the endeared objects of your natural and Christ- 
ian affection, let all your sorrows be lost ; and be ani- 
mated to proceed, with growing zeal and activity, in 
the honourable and the heavenly race of faith. 

I am, &c, 



LETTER XL 

ON THE BENEFIT OF AFFLICTION. 

Afflictions the common lot of mankind — Ought to be improved- 
Designed to sanctify the soul- — The means of preventing sin — 
Serve to try the character — Strengthen religious principle- 
Fit for extensive usefulness — Are blessed for the purpose of 
awakening to a sense of sin and of misery— Lead to acknow- 
ledge the hand of God— Make us sensible of our proper place 
—Lead to the Scriptures and the Throne of Grace — Teach the 
uncertainty of earthly things— The happiness of confidence in 
God when under them— Christians need to have fear as well 
as love kept alive — The danger of despising the rod, and of 
fainting under it — Conclusion. 

MY DEAR FRIEND, 

I feel for you under your trials ; and, with a view to 5 
your comfort, I mean in this letter to suggest to you 
some reflections on the benefits that may be derived 
from affliction. In this world we are ever exposed to 
tribulation, and yet it often comes upon us unexpect- 
edly. We speak indeed of the instability of all earth- 
ly things^ but are not sufficiently aware of our constant 
jeopardy. We indulge the flatteries of hope in regard 
to ourselves, even when we witness the sudden and the 
heavy calamities of others. Much discipline in the 
school of affliction is necessary to cure us of this pro- 
pensity to dream of security in the face of so many 
proofs of the uncertainty of every thing below. Often 
have the brightest prospects been unexpectedly dark- 
ened, and hopes apparently the most warranted have 
been sadly disappointed. This has been done to shake 
our confidence in the present scene, and to prepare the 



178 



mind for the will of God. Trials, the bare idea of 
which is sufficient to make us shrink, may yet be found 
necessary to the healing of our souls, 
w When visited with affliction, we ought fervently to 
seek that it may be blessed to us. He who chastens us 
does it in love : he has graciously invited us to call up- 
on him in the day of trouble ; and has promised to hear 
our prayers, and to grant us what his wisdom and his 
goodness shall dictate. Psalm i. 15. Deeply we ought 
to feel the hand of our God, — with profound humility 
we ought to bear it, — and with meek resignation we 
ought to bow to his will. Instead of sinking into de- 
spondency because our earthly lot is distressing, it be- 
comes us to bless the Lord that he will not leave us to 
v ourselves, nor suffer us to make present enjoyments our 
rest ; but, by withering our earthly joys, he points us 
to a better happiness. If our path is dark, let this 
cheer us — there is a bright morning on its way : if 
change after change come in sad succession, the coven- 
ant of peace is an everlasting covenant, and of its bless- 
ings nothing can bereave us. 
\\ The great design of affliction is to sanctify us. God 
chastens us u that we may be made partakers of. his 
holiness f* he effects this by correcting us for our trans- 
gressions. In this way he restrains our impetuous pas- 
sions, purges away our pollutions, and embitters to us 
the ways of sin. He wounds that he may heal : " he 
prunes the branches of the true vine, that they may be- 
come more fruitful." John xv. 2. When his people 
" break his laws, and keep not his commandments, he 
visits their iniquities with the rod, and their sins with 
chastisement." Psalm lxxxix. 30 — 32. When we are 
running from the fountain of living waters, and seek- 
ing cistern after cistern, he in mercy destroys these, 
one after another, to cure us of our folly. When any 
earthly object steals our heart from himself, he breaks 

3 



179 



our idol before us, and makes its vanity manifest. We 
then feel that this is indeed " a dry and a thirsty land;" 
a land of death and of darkness. But he who caused 
the wreck of our earthly joys, did it that he might lead 
us to take our stand on the sure foundation of his word : 
he who broke our cisterns and withered our gourds, de- 
signed thus to lead us to fountains of living water, and 
to the refreshing shade of the paradise of God. Not 
that he stands in need of our services, but because that 
without him we must be miserable. His love to us, 
and his desire that we may be happy, will not allow 
him to suffer us to be deceived and destroyed. He can- 
not think of leaving us to make the world our portion ; 
but, even at the expense of the most painful afflictions, 
will call us from that which is not, to substantial and 
permanent blessedness. Often do we seek rest in that 
which cannot yield it — often do we leave the only re- 
fuge from the storm, and betake ourselves to the sands ; 
and so may expect to be visited with tempests and in- 
undations. We need checks and disappointments to 
our pursuits and our hopes, that we may learn by ex- 
perience that we have no true happiness but in God- 
no home but heaven. Even in these storms his love is 
made manifest. A voice is heard saying " It is I, be 
not afraid." Thus the heart is at once humbled and 
tranquillized. Sharp afflictions refine the soul. Should 
our inordinate desires be gratified, our earthly hopes 
and imaginations fed, and our sinister ends secured, we 
should die of this indulgence. But he who loves us 
will not suffer this. He frames his dispensations ac- 
cording to our real wants, and not according to our fool- 
ish wishes. Were his love cold, or were it but foolish 
fondness, he would act otherwise ; but in that case we 
should be ruined. 

Afflictions are designed to prevent, as well as to re- 
cover from sin. Should we in the day of trouble be 



180 



unable to discover any particular transgression in which 
we have indulged, we ought not to question the good- 
ness of God ; for he sees the future in the present. We 
may not have formed and worshipped any particular 
idol, but he saw that we were about to do it— he saw 
a train of circumstances commencing, which, owing to 
our habits, tempers, and dispositions, would be a snare 
to us ; and he determined to prevent the evil. Pre- 
vention surely is better than cure ; and merciful indeed 
must it be to render the pursuit of sin bitter and diffi- 
cult. Kezekiah was suffered to fall into pride ; but 
Paul was prevented from doing so by (C a thorn in the 
flesh." % Kings xx. 12—19. 2 Chron. xxxii. 25, 26, 
Si. 2 Cor. xii. 7 — 9. Which of these two cases, then, 
is the most desirable,, and which of them affords the 
highest demonstration of love ? The second, surely. If 
we are about to go astray, is it well that God " hedges 
up our way with thorns/' and u builds a wall" that he 
may make our wanderings from him perplexing, em- 
barrassing, and painful ? Hosea ii. 6, f. In his pro™ 
vidence he removes us from this or the other situation, 
where we might have been corrupted : he breaks en- 
snaring friendships — keeps from forming improper con- 
nections — removes or embitters worldly comforts ; and 
sends disappointments and trials, to keep us humble, 
holy, and watchful. He withdraws us from our pur- 
pose, because it would destroy us. Job xxxiii. If* In 
reviewing the course of a gracious providence, we may 
see many salutary instances of this nature ; and the re- 
trospect ought to excite a spirit of confidence and of 
gratitude towards him, who preserved us from what 
would at once have dishonoured his name and deeply 
injured ourselves. 

Afflictions are designed to be trials likewise : they 
are so with a special view to the discovery <:f our dis- 
orders, in order to their cure ; and the exercise of our 



181 



holy principles, in order to their growth. Tribulation 
often calls forth the latent corruptions of the heart : the 
mind feels the workings of impatience ; the heart frets, 
murmurs, and repines, against the painful providence of 
heaven ; earthly attachments are found to be strong, 
and the spirit of rebellion seems to gain vigour. We 
startle, as if our trials had caused those evils ; whereas 
they have only brought to light what had always been 
within, but in a state of concealment. Our faith and 
confidence are thus brought to the test, and we find, 
to our shame, how apt we are to distrust the God of our 
mercies. We are led, like Ezekiel, from one evil to 
another ; and hear the voice which said to him, " Son 
of man, I will show thee yet more and greater abomi- 
nations than these." 

Afflictions serve to discover our natural wretchedness 
and our utter helplessness. In the time of overwhelm- 
ing distress and deep agitation, we often feel unable 
even to address the hearer of prayer, and are ready to 
write bitter things against ourselves, and to look on 
this as a token of the heavy displeasure of heaven. The 
design of our heavenly Father, however, is to convince 
us of our ignorance, depravity, and weakness — to make 
us feel our utter wretchedness in ourselves, and our en- 
tire dependence on him. We need to be cured of self- 
confidence, to have our idols broken before us, and to 
be led to implicit reliance on God. There are times in 
which we feel so happy in the enjoyment of fellowship 
with him, that we think the loss of any earthly comfort 
would be borne with comparative ease. But when the 
delight of our eyes is removed, we feel that our life was 
much bound up in the creature, and are surprised at 
the discontent of our hearts. We pray that the Lord 
would humble and sanctify us; and he answers us, not 
merely by the soft and gradual influence of his truth* 
but by employing afflictions to illustrate it to us, and 



182 



to impress it on our minds. We are thus made to feel 
more of the evils of our spirit,, and the more to prize 
the remedy. We may have wondered at the conduct 
of others when in certain circumstances ; but when be- 
set with the same temptations ourselves, we may have 
acted a much worse part. This, though it ought not to 
lessen our impressions of the evil of sin, ought to teach 
us candour and humility. 

Thus is the Lord ec proving us" for our good. Deut. 
viii. 2, 16. If, indeed, we sink into despair ; if we 
continue to pore upon the evils which affliction has dis- 
covered, without going at once to the physician ; if we 
struggle against them in our own strength ; .or if we 
begin to make our sense of vileness, and our supposed 
humility, a sort of foundation for hope and confidence— 
of course we have not profited by the discovery, but 
have become worse than before. But if the discovery 
of our evils has deepened our sense of the depravity of 
our nature ; if it has endeared to us the rich and the 
free pardoning mercy of God ; if it has led us afresh to 
the blood of the cross for the remission of our sins ; if 
it has endeared to us the character of Jesus, as a Sa- 
viour from sin ; and if it has led us to him for a com- 
plete cure — then has it been truly salutary. Being 
thus made sensible of our many wants, and led to see 
the entire suitableness of the Gospel to our condition in 
all its extent, we learn to live more simply by the faith 
of Christ ; and to cherish an humble and devotional 
spirit, in the exercise of every Christian principle, and 
the practice of every Christian duty. We are taught 
by this means to unite confidence in our leader with 
the utmost vigilance against temptation and snares, and 
with unremitting activity in the service of him who 
loved us and gave himself for us. 

But afflictions do not only discover our evils : they 
try our religious principles, and so make them mani- 



183 



fest. They serve to show the reality and the measure 
of our piety. When Abraham was called to offer up 
his son, his faith in God,, and his sacred regard to his 
will, were made manifest. But the design was not 
simply to make them manifest, but to exercise them ; 
and so to increase their vigour, and add to his joy. In 
the day of prosperity, there is not the same scope for 
the manifestation of those principles which constitute 
the soul of genuine religion as there is in the day of 
adversity. In the season of trial our earthly props are 
shaken, or removed ; and it is seen how far we have 
learned to seek our all in God, and our God in all. 

I am led to remark, in connection with this, that af- 
flictions enlarge our views, increase our desire of spi- 
ritual things, and capacitate us for more ample mea- 
sures of divine grace, and degrees of sacred joys. Paul 
was called to uncommon trials ; but he had correspond- 
ing support and consolation. 2 Cor. i. 5. Strong as 
was his faith, and ardent as was his piety, they admit- 
ted of farther degrees ; and the increase of the hal- 
lowed principles of genuine religion was far more than 
an equivalent for all the extremities he endured. This 
is one great thing taught us in his beautiful description 
of the benefit of affliction, in Romans v. 3, 4, 5. 

In relation to this, I would remind you that when 
afflictions thus strengthen piety, and are connected with 
more than proportionate joy, they fit for kinds and de- 
grees of usefulness for which we could not otherwise be 
qualified. This consideration animated Paul under all 
his distresses. It was his joy that he was afflicted, not 
merely for his own sake, but that he might be taught 
by experience how £C to comfort others with the same 
comfort with which he had been comforted of God." 
2 Cor. i. 4 — 7. The consolation he received was en- 
deared to him, by the thought that the benefit of it 
might be reflected on others, But, besides the parti- 



184 



eular case of comfort in trouble, there is a general prin- 
ciple here stated ; namely, that afflictions are not al- 
ways directly intended for the correction of evil> or for 
the prevention of it ; but are meant to qualify for more 
extensive and varied usefulness, whether in comforting 
those that are cast down, or in otherwise profiting our 
brethren. We, of course> ought to be concerned, not 
only that ourselves, but that others also, may be bless- 
ed by our trials. Throughout the Scriptures this ge- 
nerous spirit is inculcated and cherished. The troubles 
of Joseph prepared him to be the saviour of Egypt, and 
of his father's family. The solitude and circumstances 
of Moses, when secluded at Mount Horeb, fitted him 
to be the leader of Israel, The trials of David, after 
he was anointed, prepared him for the government of 
* the kingdom of God. But, above all, did not the hu- 
miliation of the Saviour himself qualify him in certain 
respects for his glory ? Heb. ii. 1 7> 18. 

One way in which the afflictions of Christians are of 
general utility, is the display which they afford of the 
power of divine grace, and the happy influence of the 
Gospel in sustaining and animating the mind under the 
heaviest trials. That this manifestation may be made 
of the nature and tendency of genuine religion, the 
Lord calls his people to manifold trials ; and deeply 
ought we to feel our responsibility in the hour of tri- 
bulation. On us observation is fixed, and the Gospel 
is judged of by our deportment. Facts impress more 
than mere statements. We profess to have special re- 
sources under the afflictions of life. We declare also, 
that it is at once our duty and our privilege to bow with 
cheerfulness to the will of God. We have, then, a 
post of honour to maintain, and it becomes us to prove, 
that, though sorrowful, we are always rejoicing. The 
spirit and the behaviour of heavily afflicted Christians 
have awakened attention to the truth; have reclaimed. 



185 



the irreligious ; have strengthened the weak, and en.* 
couraged the timid. Is not, then, an afflictive event to 
be prized as a means of usefulness, by the illustration 
it may afford of the nature and the blessedness of ge- 
nuine piety, and the consequent recommendation of the 
gospel to the attention of others ? But as time is con- 
nected with eternity, the afflictions of this state are 
also designed to fit us for the world of light and of 
blessedness, and for high degrees of glory and happiness 
there. 2 Cor. iv. 1% 18. 

Such are some of the views in which affliction is re- 
presented in Scripture. Keeping them in eye, suffer 
me to suggest to you a few general observations con- 
nected with the subject. The trials of time are often 
blessed, for the purpose of awakening us to a sense of 
sin and of wretchedness. The evils of the heart and 
of the life, the temptations incident to particular cir- 
cumstances, and the many dangers which attend this 
state of vanity, are all made to rise before the mind, and 
deeply to impress it. Thus were the brethren of Jo- 
seph profited by the embarrassing circumstances in 
which they were placed in Egypt. Gen. xlii. 21. In 
the same way was Manasseh humbled, and brought to 
repentance. 2 Chron. xxxiii. 11 — 13. Instead of seek- 
ing to evade the charges of conscience, we then admit 
them to be just. We murmur not at the stroke of hea- 
ven, but confess that we are punished less than our ini- 
quities deserve. The mind is opened to perceive, and 
the heart to embrace, that resting place, and that full 
provision, which the Gospel hath provided. It is truly 
a blessing to have the spell broken, and the enchant- 
ment dissolved, which have so long enslaved us, — and 
so blinded us, that the real state of things has been 
hid. When the soul is led to the Saviour, is made to 
wait upon him, and to cast itself upon his mercy ; how- 
ever painful the means, the end compensates for all 



186 



When the heart is made to cling to the cross of the 
Redeemer, and to build its whole hope upon his finish- 
ed work, there is much cause for thankfulness to God, 
who, rather than suffer us to sleep in sin and in false 
security, awakened us by trouble, and gave us rest in 
himself, — rest which abides in the midst of trials the 
most acute and the most protracted, and which shall 
issue in life everlasting. 

The way in which affliction operates upon the mind 
of a sinner when first led to the truth, is, in many re- 
spects, similar to that in which it sanctifies the soul of 
a Christian. In neither case can the evils of life, of 
themselves, change the heart ; but in both, the mind 
is led to that which, when believed, works effectually 
in renovating the whole man. Permit me, then, to call 
your attention to some of the ways in which affliction 
becomes profitable. 

Trials are of use in leading us to consider and to ac- 
knowledge the hand of our God. Job, in the day of 
his affliction, rose above second causes ; and said that 
he who had taken away, was he who had given ; and 
blessed his name. Job i. t\ y 22. The recollection of 
the hand of God made the Psalmist keep silent, and 
bowed his mind to the will of heaven. Psalm xxxix. 9. 
David, when reproached by Shimei, looked up to him 
who had permitted him to do so ; and this calmed his 
heart, and cherished a spirit of forgiveness. 2 Samuel 
xvi. 11, 12. Nothing happens to us by chance ; we are 
not left fatherless ; for the providence of God is con- 
cerned in our trials. We are apt, in our journey, to 
stop at second causes, whether the occurrences of the 
way are what we' call prosperous or adverse. It is 
humbling that we so often walk on without meeting 
God, and that the very instruments which he employs, 
come between us and himself. This must be highly 
dishonourable to him ; and must deprive us of the be- 



18T 



nefit of affliction, while it converts prosperity into the 
means of cherishing the most unhallowed principles. 
Against this we ought vigilantly to guard, under the 
firm conviction that his glory and our happiness are in- 
separably connected. If he remove from us our earthly 
comforts, it is that we may see their nature, and be 
led to aspire after that which is certain — that " better 
part which shall never be taken from us." Sweet is 
the privilege of being able to look to God as a Father, 
and to every event as coming from him who loved us 
and gave himself for us. 

The afflictions of life have profited us when they have 
made us sensible of our proper place before God ; when 
they have enlarged our views of his holy character and 
his righteous law, and have led us to humble ourselves 
under his mighty hand. It is essential to our real hap- 
piness to be in our proper station, and to take pleasure 
in being so. Whatever tends to humble us, and to 
prove us, tends to do us good in our latter end. When 
reduced to situations in which human aid is felt to be 
powerless, aud so obliged to cast ourselves on God, we 
feel our weakness and dependence. Under the loss of 
our earthly comforts, we feel our littleness, and that 
we are not worthy of the least of his mercies ; and we 
bow to his will, in the confidence that, in his own way> 
and at the proper time, he will lift us up. We are 
taught to think more soberly, and to bless the Lord 
that we are not wholly consumed : We acknowledge the 
righteousness of God, and become more watchful against 
sin and the many temptations incident to this state of 
vanity. 

The troubles of this state are blessed as means of 
leading us to the word of God. They throw much 
light on Scripture ; while it at the same time throws 
much light on them. In the hour of trial it is found 
to be a guide, a preservative from sin, and the source 



188 



of great consolation. The promises of God are found 
to be truly precious ; and he himself is proved to be an 
all-sufficient portion in the absence of all earthly good. 
The Scriptures appear in a new light, and we search 
them with a new spirit. Psalm cxix. 18, 49, 50, 52, 
54, 97, 108. Our experience of their complete adapta- 
tion to the state and the wants of the soul, increases 
our knowledge of their worth and their import. In 
circumstances the most trying to nature> the heart is 
delighted with the bright light thrown on the charac- 
ter and the ways of God ; and is made to rejoice in the 
glory, and to feel the power of his truth. The soul is 
particularly occupied with the work and administration 
of the Saviour ; and is gratified in surveying a plan of 
redemption, so honourable to God, and so suited to the 
state of man. 

When we are led by our affliction to the throne of 
grace, in the name of the Redeemer, we find at once 
relief, comfort, and purity. We go, not merely from 
a cold sense of duty, but from a sense of want and of 
danger ; and because we find all our happiness in God. 
In the hour of trial we feel our weakness, and our de- 
votions are quickened by the death of our earthly joys. 
Are we afflicted ? Let us pray. James v. 13. He who 
invites us to him will satisfy the longing soul, and fill 
the hungry soul with goodness. In the day of prospe- 
rity we are ready to forget God ; but the storms of ad- 
versity shake off our sloth, languor, and indifference, 
and awaken the flame that was ready to be extinguish- 
ed. So it was with David, whose devotion was most 
ardent in the deserts and in the deep waters of tribula- 
tion. None of his Psalms breathe a more elevated and 
spiritual strain of piety than those which he wrote in 
the wilderness. In prosperity, while at the fountain- 
head of public means, he is far from appearing to the 



189 



same advantage. Blessed,, then, must that trial be, 
which has led us to the hearer of prayer. 

I speak not merely of prayer for deliverance from 
trouble. We ought not to seek relief simply, but re- 
lief in connection with the honour of God. It was in 
this way that the suffering Redeemer implored aid and 
deliverance in the days of his affliction. Matth. xxvi. 
59 — 42. We cannot, and ought not, to be insensible 
to pain ; and we may desire and use means for relief, 
provided that we do so in submission to the will of God. 
We may be heard, though not released from trouble, 
by being granted a much higher blessing, — namely, 
grace to support us under our trials, and to make them 
salutary to our souls. The very compassion of our Fa-* 
ther may keep him from removing the bitter draught. 
It becomes us to remember that creatures entice the 
heart, and steal it away, as if they could impart hap- 
piness ; and that afflictions are sent to stop us in our 
wanderings from genuine enjoyment, and to bring us 
back to God, the only spring of all true blessedness. 
Painful as may be our distresses, they are not sent to 
bereave us of happiness ; bat to fill us with that bliss 
which is real and permanent. Hence our prayers for 
deliverance ought to be accompanied with complete re- 
signation to the providence of God. 

Affliction has profited us when it served to be a monU 
tor. In the day of prosperity we are ready to forget 
God and our duty, but adversity reminds us of our in- 
gratitude, of the opportunities we have neglected, the 
mercies we have despised, and the blessings we have 
lost. Hosea ii. 8 — 15, and v. 13. We are by this means 
in mercy roused from our lethargy, and are excited to 
double our activity. We hear the voice which says, 
sc The night is far spent, the day is at hand ; let us 
therefore cast off the works of darkness, and let us put 
on the armour of light." Romans xiii. 12. 



190 



We need to be taught the uncertainty of our most 
valued enjoyments, that we may be enabled to enjoy 
them with a Christian spirit. We are taught this,, not 
by reading and hearing only,, but by means of afflictive 
providences. They serve to bring us into a proper state 
of mind for receiving instruction, and they make us feel 
what the Scriptures so strikingly describe. We are 
made to see that all our earthly enjoyments hang upon 
a breath — that this scene of vanity is poor indeed — 
that the Saviour is our only portion and resting place 
•—and that the heavenly temple is our true and everlast- 
ing home. Our Father will not indulge us to our ruin : 
but, loving us more than we do ourselves, he defeats our 
plans, destroys our fairest and firmest fabrics, wins our 
affections away from vanity, and gains them to himself. 

We derive benefit from affliction when we maintain 
our confidence in God under its heaviest pressure. In 
cases the most critical, and, in our view, hopeless, he 
has the best opportunity for the demonstration of his 
power, his wisdom, and faithfulness : and for laying a 
solid foundation for the faith and the hope of his peo- 
ple. He takes pleasure in those who hope in his mercy : 
and he so arranges his dispensations as best to put our 
confidence to the test : Hence he led Israel by a cir- 
cuitous way to Canaan, and exercised their faith in " a 
land of deserts and of pits — of scorpions and fiery 
flying serpents." Deut. viii. 15 ; Gen. xii. 1 — 5 ; Heb. 
xi. 8, 9, 10. There they were made to feel their de- 
pendence on God, and had an opportunity of entirely 
trusting him. In such circumstances we ought to rely 
upon him ; and, in the confidence of faith, to consult 
him. We ought never to forget, that, though we know 
not the particular design of each of his dispensations 
singly, we well know his grand and ultimate object : — 
it is " to do us good in our latter end," that is, in our 
future and eternal state. It ought to be enough to u* 



191 



that he has promised to be with us,, and to do us goocL 
On his word all may be ventured. Abraham acted thus, 
when he hoped against hope, — when he turned from all 
that friends could say — from all that the common course 
of events indicated ; and left the whole in the hand of 
God, in the firm persuasion that the promise should be 
fulfilled. Romans iv. 18—21. 

Though the language of Scripture be general, it is 
applicable to all the varied and ever- varying circum- 
stances of the whole family of God. On this principle 
the promise of the divine presence made to Joshua is 
applied to Christians. Joshua i. 5; Heb. xiii. 5, 6, 
We need not a personal revelation : To look for any 
thing of this kind is quite enthusiastic. Christians 
doubtless have often their attention directed to particu- 
lar passages of Scripture, and have the happiness of 
drawing from them what they were meant to impart : 
but it is the truth contained in them, and not a pre- 
sumption of their being an immediate revelation to the 
individual, that produces the effect. The Scriptures 
speak only of characters ; and if we answer to these 
characters, we may and ought to consider all that is 
addressed to them as addressed to ourselves. The peo- 
ple of God form one great family, and the promises 
made to one are made to all, as far as their circum- 
stances are similar. There are many general assur- 
ances in Scripture of the divine favour and kindness, 
on which our minds ought ever to rest, and which we 
ought ever to plead at the throne of mercy. Never let 
us limit the Holy One of Israel ; but, amidst seeming 
impossibilities, follow the father of the faithful when he 
offered up Isaac, reasoning thus — " The Lord who hath 
promised to bless the nations in the seed of this my son, 
is able to raise him from the dead, though consumed 
to ashes/' Heb. xi. 17— !£)• When all our props are 
removed, and we are called to walk in darkness,, then 



192 



is the time for discovering our confidence in God, by 
committing every thing to him. When the drying up 
of the streams of earthly comfort has had the effect of 
inducing us to seek tmr all in him, we have reason to 
say, that in love he hath afflicted us. Earthly joys are 
transient, and often leave a sting behind them ; but the 
joys of a Christian are pure and progressive. 

I would here remind you, that there are cases in whicn 
the most eminent of the children of God need to have 
fear as well as love kept alive. We have examples of 
this in Jacob, David, and Hezekiah, with many more, 
The afflictions of life serve to keep up a holy fear of 
out Father : He will not suffer us to wander without 
being recalled by tribulation : He treats us as children 
in training for heaven. The discipline of his family 
includes correction for our faults, and the frowns of a 
Father are truly hard to bear. The fear of them serves 
to keep us steadfast in his way. It is not affliction, mere- 
ly as such, that a Christian dreads, but as the correction 
of a Father, which, while it expresses his love, also ex- 
presses his displeasure. It is well when the smart- 
ing discipline of the rod embitters to us the ways of 
sin. The design of our Father is to expel from us the 
poison of depravity ; and since we know not all the va- 
rious modes in which the disorder operates, we are not 
competent judges of the means he employs. His cor- 
rections are adapted also to the place we are destined 
to occupy, and to our particular tempers, habits, and 
dispositions as connected with it. Now, we know not 
all that our Father has in reserve for us in heaven, and 
so cannot be competent judges of the education he gives 
us on earth. It is for us, then, to bow to his will with 
cordial confidence and resignation. 

We are warned, you know, again. t two evils — that of 
despising the chastening of the Lord, and that of faint- 
ing under it. Heb. xii. 5. We are chargeable with 



193 



the former when we do not acknowledge the hand of 
God in onr trials — when we deem them too contemp- 
tible to be feared — when, thinking lightly of them,, we 
ask not that aid, without which they cannot be endured 
with a proper spirit — when we do not look to them as 
flowing from love to our souls, from displeasure against 
sin, and from an earnest desire to deliver us from it, 
—when we look only to creatures for the aid which we 
need — when we refuse to abandon the evils we are pur- 
suing — and when we stubbornly refuse to feel and to 
bow to the will of God. When the heart thus wanders 
from God, affliction, instead of being salutary, becomes 
deeply injurious. 

On the other hand, we ought not to faint under the 
rod. We are in danger of running into this error, when 
endeavouring to avoid the former. In our haste and 
impatience, we become incapable of calmly consider- 
ing all circumstances. That we may be preserved from 
fainting, it is necessary that we grow in faith ; for it is 
unbelief that causes us to sink in the day of adversity. 
While Moses looked to " him who is invisible," and had 
his eye on " the recompense of reward," he cheerfully 
endured his many and heavy trials. When the atten- 
tion of Peter was occupied with the waves only, he in- 
stantly began to sink ; but had he kept his eye upon his 
Lord, and had he thought of his character, his mind 
would have remained in peace, and his security would 
not have been questioned. Matth. xiv. 28 — 31. We 
should beware of so thinking on our afflictions as to ex- 
clude the contemplation of our Lord. We err thus 
when we pore constantly on our trials, without looking 
to the bright side of the cloud. In this case we assur- 
edly will put a wrong construction on the ways of God, 
and deprive ourselves of the great encouragement af- 
forded us in Scripture, even in times the darkest and 
most distressing. The most eminent of the servants of 

VOL. I. K 



194 



God have erred in this way. Moses did so when <c he 
spake unadvisedly." Psalm cvi. 32, 33. Even the in- 
trepid Elijah failed when obliged to wander an exile. 
1 Kings xix. 4. Jeremiah fainted when he suffered 
under Pashur. Jer. xx. 9- Jacob did so when he said 
4: all these things are against me/' Gen. xlii. 36 ; and 
Davids when he dreaded that u he should one day perish 
by the hand of Saul." 1 Sam. xxvii. 3. How closely 
do our feelings and steps often resemble these ! 

We faint under our troubles when we are overcome 
by surprise and overwhelmed by perplexity — when we 
give way to dejection and despondency — when we utter 
heartless complaints, to the discouragement of the weak 
— when we refuse to be comforted — when we overlook 
our remaining comforts — when we become indifferent 
about the afflictions of others — when we become unfit 
for, or neglect, the duties of our station— and when we 
indulge in improper views of the dispensations of God, 
as inconsistent with his love, character, and word. In 
this state of mind, we are in danger of acting as did 
Jonah when his gourd was withered. Instead of con- 
fiding in God, we become so engrossed with our trials, 
and so absorbed in meditation on our afflictions, that we 
overlook and forget the only thing that can relieve and 
gladden the heart. 

Let me exhort you to rise above every thing of this 
kind, and imitate David when he C£ encouraged himself 
in the Lord his God/' 1 Sam. xxx. 6. Seek an increase 
of faith that your mind may dwell on things unseen 
and eternal ; that spiritual things may ever impress 
your heart ; and that, in beholding the way in which the 
Lord leads his redeemed, you may be led to give him 
your entire confidence. You have before you a great 
cloud of witnesses, who have left their testimony to the 
faithfulness and the goodness of God, amidst the many 
evils which they suffered here, but which they have 



195 



overcome through the energy of faith. The men of this 
world look only at the things of time,, and no wonder 
that they are overwhelmed by the troubles of this scene ; 
but Christians look beyond them to that world where 
their elder brother already is, and where they hope soon 
to be. Miserable., indeed,, are they whose views are 
bounded by time ; in whom the sorrow of the world is 
deeply seated ; and in whose spirit it is working death ! 
Think of Ahab, Haman, and Saul ; and turn to the 
many daily instances of wasting constitutions and broken 
hearts which the face of society presents — and then 
dwell on the blessedness of that spirit which bows to 
the will of God,, and finds, even in manifold trials, joy 
unspeakable and full of glory. 

We ought ever to remember in the day of affliction 
that we suffer less than our iniquities deserve, that the 
Lord is righteous, for we have sinned, and that it is of 
his mercies that we are not consumed. It will not do, 
however, to dwell only on considerations like these, for 
though we suffer little compared with what is denounced 
by the law, it is possible that we may suffer more than 
we would be able long to endure. It is therefore of the 
first moment to dwell on the promises of a speedy re- 
lease from our trials. The patience to which we are 
called is the " patience of hope." " Be patient/' say 
the Scriptures, " for the coming of the Lord draweth 
nigh.'' James v. 8. 

It is not the man who is exempted from tribulation, 
but the man that endures it, that is pronounced blessed. 
Take for your example your brethren and companions 
in tribulation. James v. 10, 11. Trace the footsteps 
of the flock, and you will find that all of them have 
trodden the path of tribulation. In reading the Scrip- 
tures, you will find yourself most interested in the 
histories of those whose career was the most dark and 
distressing. In the school of affliction the principles of 



196 



piety are called forth, tried, and strengthened ; as were 
the excellencies of the Saviour himself. Look to the 
cloud of witnesses ; but look particularly to him, and 
see in his example, the blissful result of heavy and ma- 
nifold tribulations. Happy is he, you will then say, 
whom the Lord correcteth, Psalm xciv. 12 ; who, by 
the losses and the crosses of time, is induced to take 
God for his portion ; who is weaned from earthly hopes 
and worldly dependencies ; and is determinately turned 
to God as the fountain of his happiness. Precious, in- 
deed, is affliction when it cherishes that self-denying, 
subdued, and heavenly temper of mind, which is the 
very life of genuine religion ; which insures both safety 
and blessedness in this valley of tears ; which purifies 
and strengthens the heart ; and which assimilates to 
the character of the Saviour, and to the spirit of the 
celestial temple. There are qualities of heart which 
may flourish in seasons of prosperity, but the spirit of 
which 1 now speak is best cherished in adversity. It 
is in the valley of humiliation that those principles 
grow which assimilate us the most to the Man of Sor- 
rows. We are not qualified for a higher degree of glory 
than the degree of affliction which we can patiently 
bear. . 

Should you be called to duties arduous and painful 
-—according to your day shall be your strength. He 
who brought his people to the Red Sea, and allowed 
them to be hemmed in, did so to manifest his power 
and his goodness. His people were called to stand still 
and see his salvation. They were called at the mo- 
ment, of all others the mo£t critical, to go forward. 
They did so, with the sea before them, in the confi- 
dence of safety. It was " to them according to their 
faith for he who had called them to go forward spake 
and opened a way in the waters. Exod. xiv. This is 
written for our comfort and instruction. He is the 



197 



same now that he was then. When called to difficult 
circumstances,, let the Lord be our confidence. There 
is nothing in this bordering on thoughtlessness, insen- 
sibility, or enthusiasm. We have the word of our God 
before us, and there we see the work and the character 
of Christ ; and believing in this we act under the in- 
fluence of principles the most rational. The faith of 
this raises us to the hope of the second coming of the 
Saviour, and in the prospect of it we are patient and 
happy in all our tribulations. As the husbandman 
waits for the fruits of harvest, so do we wait for the 
fruits of our faith and our afflictions. With us the word 
of our God ought to be an end of ail doubt ; and con- 
fiding in it, we ought to establish and compose our 
hearts, in the expectation of that blessed day when the 
Redeemer " shall come to be glorified in his saints, and 
admired in all them that believe/' James v. 7; 2 Thessl 
i. 10. The great thing is to have the Lord himself 
ever before us ; to feel and act under the constant con- 
viction that he is ever present with us ; and to remem- 
ber that soon, very soon, we shall be called to his bar. 
When, through faith, we maintain a resigned and de- 
vout spirit, success will follow us in all our ways. But 
when we fail to persevere in the course of faith and of 
patience, we shall suffer, as did Moses and Aaron, when, 
for their evils, they were corrected of God. Num. xx. 
7 — 12. When the Saviour dwells in our hearts as the 
object of intense regard, and we continue in the con- 
templation of our future prospects through him, the 
mind is elevated above all the interests and the afflic- 
tions of time. — We acquire much of the spirit of the 
many who have travelled the same course before us, 
and in circumstances far more distressing than any in 
which we have been placed. That which supported 
them can also support us; and, in the faith of that 



198 



word in which they trusted, we shall, as they did, finish 
our course with joy. 

May the God of all consolation bless to you the ways 
of his Providence, by making them all work together 
for your present and everlasting good. May you find 
comfort here in the heaviest trials ; and grow in meet- 
ness for that state in which sorrow and sighing are un- 
known, and where bliss unmingied ever flows. 

I remain, &c. 



LETTER XII, 

ON OUH LORD'S ANSWER TO THE SONS OF ZEE ED EE. 

Then came to him the mother of Zebedee's children with her sons, 
worshipping him, and desiring a certain thing of him. And 
he said unto her, YThat wilt thou ? She saith unto him, Grant 
that these my two sons may sit, the one on thy right hand and 
the other on the left, in thy kingdom. But Jesus answered 
and said, Ye know not what ye ask. Are ye able to drink 
of the cup that I shall drink of, and to be baptized with the 
baptism that I am baptized with ? They say unto him, VTe 
are able. And he saith unto them, Ye shall drink indeed of 
my cup, and be baptized with the baptism that I am baptized 
with ; but to sit on my right hand, and on my left is not mine 
to give ; but it shall le given to them for whom it is prepared of 
my Father. — Matthew xx. 21—23. 

MY DEAR FRIEND, 

In my last letter I endeavoured to illustrate the good- 
ness of God, by showing you some of the benefits which 
may be derived from affliction. You would observe that 
i kept in view the important consideration, that they 
are designed to affect the character, so as to make meet 



199 



for heaven. With a special eye to this, I shall now 
make some remarks on the reply of our Lord to the re- 
quest of the sons of Zebedee. 

The disciples James and John, through the medium 
of their mother, expressed a desire that they should he 
granted the honour of sitting, the one on the right and 
the other on the left hand of their Lord in his king- 
dom. The request included not merely situations of 
rank or dignity in general, but the two chief official 
situations in his kingdom — not merely a high degree of 
happiness, but the honour of being his principal minis- 
ters. This appears from the repetition made, in the 
27th and 28th verses, of the rule of precedency which 
he formerly established, when the disciples were dis- 
puting which of them should be greatest ; and from the 
reference which he makes, in verse 2 oth, to the princes 
of the Gentiles. It appears also from a similar refer- 
ence made on the night in which he was betrayed, con- 
nected with the promise then given them, that they 
should sit on thrones judging the twelve tribes of Is- 
rael. It is evident that they had very mistaken no- 
tions of his character and glory : They thought of an 
earthly kingdom, while his kingdom is spiritual. But 
our Lord, without directly entering on the subject of 
their prejudices, took occasion from their request to ex- 
hibit his sufferings as the means of initiation into office, 
and to state the principles on which the honours of his 
kingdom should be bestowed. He had no w T orldly ho- 
nours to bestow on them. The only promotion which 
he had to give was to be obtained by suffering and self- 
denial. Life itself was to be sacrificed for it. What 
glory, therefore, could he now have in his eye, but that 
of the heavenly and future world ? The disciples, alas ! 
were too much occupied with present things. 

Looking on them, he felt for their ignorance ; and in 
a very gentle and affectionate manner told them, thev 



200 



were not aware of what they asked. His keen feelings 
on the occasion, arose from the inseparable connection 
which he well knew subsisted between his sufferings and 
his advancement to the throne of his kingdom. They 
had touched a subject, to him, of the most tender inter- 
est. The principles in man which associate ideas had 
their influence on him as well as on us ; and the thought 
of the right and the left hand of his throne, led his mind 
to the awful scenes which he had to encounter before 
he could ascend it. He had but lately predicted his 
sufferings, and never were they absent from his 
thoughts ; but still, particular occurrences did at times 
make them press with more than ordinary power upon 
his mind. The present was a circumstance much cal- 
culated to da so. He now thought of them as the di- 
rect appointment of God, in the character of an offend- 
ed Lawgiver, — as a token of his sacred and mediato- 
rial character, — as an essential part of his consecration 
to his hallowed office, — and as necessarily distinguished 
by unutterable severity. He at the same time thoughs 
of the resemblance which his people must bear to him 
as a patient and submissive sufferer, especially in tri- 
bulation for the sake of the Gospel, before they could 
be qualified for the honours, and particularly for the 
highest honours, of his kingdom. Feeling in this way, 
he asked his disciples if they could, with a proper spirit, 
go through the previous sufferings necessary to fit them 
for the places they desired : could they drink of his bit- 
ter cup of affliction ? — could they be baptized with his 
baptism of sufferings, as those must be who shall be ex- 
alted in his kingdom ? They conceived that he spake 
only of such sufferings as they had already witnessed in 
him — they were engrossed with the hopes of grandeur 
and authority, and so did not enter into his meaning — 
they also confided too much in their own strength ; and 
hence were led to reply, that they could. 



201 



Our Lord, without directly charging them with their 
ambitious spirit, and their utter unfitness, whilst they 
retained their present views, for such sufferings, or with 
their erroneous notions of the whole matter, replied, 
that they should indeed participate in a measure in his 
sufferings ; but that the honours of his kingdom were 
not to be conferred on the ground of personal or private 
friendship, so to say, but on public grounds. As man, 
lie had his particular attachments, though always be- 
coming his character, and John, one of the petitioners^ 
was the beloved disciple ; but in the distribution of the 
honours of his future kingdom, no private feelings which 
belonged to him merely as a man, would in the least 
degree guide him. The places which they asked were 
prepared of his Father for those two of his disciples who, 
by means of the deepest participation with him in pa- 
tient submissive suffering, in the cause of truth, and in 
obedience to the will of God, should be found best qua- 
lified for them. He did not mean to say, as the supple- 
ment indicates, that the places in question were not his 
to give : he meant that they were his to give, but that, 
in giving them, he should be guided, not, as they 
thought, by private reasons or mere human friendship, 
but by public reasons ; not taken from an arbitrary ap- 
pointment, but from the purpose of his Father, who had 
destined them for the tw r o who should most resemble in 
character the beloved of his soul. 

This appointment, then, is grounded on the connec- 
tion, between character and blessedness. Accordingly, 
he does not mention the two by name, but simply de- 
scribes them by their lot, and by their resemblance in 
principle and spirit to himself. He tells us that they 
who shall nil the stations in question, shall be the two 
of his followers who, by being most afflicted here, have 
had their principles of piety and of benevolence severe- 
ly tried, and by this means most called forth and invi-^ 



202 



gorated ; and have thus become most like in moral and 
spiritual excellence to him who is now a priest upon his 
throne. The strictest impartiality will mark the deci- 
sions of him to whom all judgment is committed. John 
v. 22, 23. 2 Tim. iv. 7, 8. He refers particularly to 
sufferings borne in a course of labour for the truth of 
God ; but the principle upon which he proceeds is ca- 
pable of a general application. The Corinthians had 
reason to rejoice in those common afflictions which were 
designed to prevent their being cc condemned with the 
world." 1 Cor. xi. 32. When even the ordinary cala- 
mities of life cherish and strengthen the principles that 
adorned the character of Christ, they of course increase 
our meetness for heavenly glory. It is the end and the 
effect we are to consider, and not barely the means. 
Such as are most distinguished by positive holiness shall 
be best qualified for the highest stations in that king- 
dom ; the honours and rewards of which are invariably 
proportioned to the degree in which its subjects are 
conformed to him who, as the first-born of the family, 
is seated on the throne of his Father. Hence the 
Scriptures have connected our fellowship with him in 
suffering, with our fellowship with him in glory. Rom. 
viii. 17- 1 Pet. iv. 13. 

This was proposing to them a noble object of ambi- 
tion, in the pursuit of which, instead of being corrupt- 
ed, they should be purified. The Gospel does not aim 
at the extirpation of the sense of honour and the desire 
of glory ; for man was originally formed for honour and 
dominion in a state of innocence ; and the Scriptures 
set before us the hope of glory, honour, and immorta- 
lity, as an incentive to duty. Rom. ii. 7« The pro- 
mise of God is, " Them that honour me, I will ho- 
nour 1 Sam. ii. 30 ; and the Saviour says, " If any 
man serve me, him will my Father honour/' John 
xii. 26. Shame and disgrace are accordingly repre- 



203 



sented as among the most painful things in suffering. 
Psalm Ixix. 7 — 21. Heb. xii. 2, and xi. 36. The sense 
of honour and the desire of glory, like every other prin- 
ciple in human nature, have become corrupted. They 
are occupied with sinful and earthly things. Men 
" glory in their shame/' and are ashamed of that which 
constitutes true glory. 

It is the law of Christ's kingdom, however, that he 
who will be the greatest must be the servant of all. He 
must imbibe the spirit, and act upon the principles, of 
him who, though Emmanuel, came, not to be minister- 
ed unto, but to minister ; yea, to give his life a ransom 
for many. Matth. xxv. 25 — 28. Luke xxii. 23 — 27- 
We see in the Saviour what true glory is. It is not in 
the least like to what men admire ; but is indeed the 
very opposite to it. Glory is moral and spiritual ex- 
cellence, in its exercise and display, and in the honour 
which it justly commands. In a perfect being, the 
degree of this moral and spiritual excellence corre- 
sponds with the degree of his natural faculties. What 
is the divine glory, but the infinite- moral beauty and 
grandeur of Jehovah ? It is this which, when displayed 
to intelligent beings, excites the emotions comprehend- 
ed in giving glory to his name. The intrinsic worth 
of his holy and wise, righteous and gracious perfections, 
entitle him to all possible love, admiration, and ho- 
mage. Now, in the Saviour every uncreated and creat- 
ed excellence is to be found : in him all of them are 
displayed ; and to him, in consequence, every knee 
shall bow. It is in his character, as the image of the 
invisible God, that the supreme perfection of moral 
worth is seen ; and hence he is termed u the bright- 
ness, or the effulgence, of his glory. " Heb. i. 3. 

Jesus stands at the head of the new creation, as did 
Adam in the old. In the new heaven and the new 
earth of the second Adam, we see the lost dominion of 



204 



man more than restored. In him the language of the 
eighth Psalm is verified, as we are fully taught in the 
epistle to the Hebrews. Heb. ii. 6 — 10. In us it will 
likewise be verified, when we are conformed to him in 
glory ; and to this consummation the Psalm obviously 
points. Our lost dominion is destined to be restored 
and extended through the wonderful medium of His 
humiliation, and by our conformity to the principles 
unfolded and glorified by its means. He " was mani- 
fested in the flesh" and " made under the law/' in or- 
der that, in the character of a servant, he might be per- 
fected for all that government with which he is now 
invested. In imitation of hirn, we are called to take 
up the cross, and, as convicted criminals, to admit the 
equity of the sentence which dooms us to death ; and, 
abandoning all hope founded on this passing world, 
cheerfully to follow him in the path of sorrow and hu- 
miliation to the heavenly kingdom. Mark ix. 34 — 37. 
Matth. x. 37, 38. Luke xiv. 32. It is thus that we 
are to deny ourselves to all the false glory of the world, 
and to seek that which is heavenly and divine. In 
being conformed to the Man of Sorrows, who, amidst 
reproach and scorn, endured the cross, despising the 
shame, and in being thus conformed to the divine cha- 
racter unfolded by him, we attain true glory ; because 
we by this means attain genuine excellence, have the 
principles of the Saviour exercised in us, and are en- 
abled to display them. With this is connected hea- 
venly enjoyment ; for, in beholding the various mani- 
festations of the glory of God, and as so many mirrors 
reflecting his image, we find ourselves supremely and 
divinely blessed. How different is the judgment of 
God from that of man ? The traduced disciples of the 
Saviour will be found the only honourable characters 
on earth in that day, when all shall be seen in a just 
light. Then the proud and the ambitious of this world 



205 



in whose praises history has abounded, will be found 
mean and contemptible, and covered with shame, while 
the righteous shall shine forth as the sun in the king- 
dom of their Father. Matth. xxiii. 43. 

Our Lord, then, presented to his disciples the noblest 
object of ambition : he sought to cure them of that spi- 
rit which led them to look for an earthly kingdom and 
for earthly honours — which had led one of them to re- 
buke him when he spoke of his sufferings and death : 
and which led all of them at last to stumble at his re- 
proach and crucifixion. The method he took was that 
of instructing them in the true nature of his character 
and kingdom. He illustrates this by directing them to 
the means by which he should ascend the throne ; and 
by teaching them, that the way to their honours was 
the same as his — namely, that of humility, patient suf- 
fering, and deadness to this world. This was connect- 
ed with the exhibition of a glory and a blessedness, in- 
finitely exceeding the boasted but delusive honours and 
joys of which they were in quest. His eye was upon 
the joy which was set before himself, even the inef- 
fable blessedness which he now possesses in the con- 
templation and enjoyment of the divine character, as 
displayed in his own work, and in the salvation of his 
people. Now, this is happiness, which is connected 
with the highest moral excellence and dignity, which 
worth of character commands that honour which holy 
intelligences invariably pay to spiritual glory. 
• He afterwards drew a contrast between the kin<r- 
doms and rulers of this world, and the dignities, offices, 
and blessings of his kingdom. In it personal or inde- 
pendent dignity and privileges were to be unknown. 
The greatness of the greatest is connected by him with 
the duty of condescension and service to the least ; and 
this rule of precedency is enforced by the strongest of 
all motives — the consideration of his own humiliation, 



206 



The lesson was not fully received by them at the time ; 
but when the Holy Spirit brought his words to their re- 
membrance afterwards, they came to ee glory exclusive- 
ly in his cross/' and " to rejoice that they were count- 
ed worthy to suffer shame for his naxne." Acts v. 41 , 
42, and xiv. 22. They taught their brethren, that the 
way to the kingdom of their Father lay u through ma- 
nifold tribulations" — that the king, their elder brother, 
had gone that way — that the way was at once safe and 
honourable, since he had gone before them, and was still 
with them, to preserve and to guide them — and that, 
as they now " had fellowship with him in suffering," 
so they should ultimately " participate in his glory." 
1 Pet. iv. 12, 13. By these considerations did they 
excite their brethren, and stir up their own minds, to 
seek, " by patient continuance in well-doing, for glory, 
honour, and immortality." Thus did they seek to with- 
draw the mind from the transient phantoms of time, 
by exhibiting an infinitely grander prospect than this 
world can furnish. Here is an object, in the pursuit 
of which the noblest and the most hallowed ambition 
has an (( infinite latitude and scope y an ambition 
which, the more that it is indulged, assimilates us the 
more to the God of all excellence. 

You will perceive that our Lord does not say, that 
no such places as the two requested should be granted 
to any. On the contrary, his answer implies that some 
two of his disciples should certainly obtain them, though 
who they shall be, the day of judgment only shall de- 
clare. I need not say, then, that the enjoyment of dif- 
ferent degrees of glory, and of eminence in honour and 
dignity, shall certainly obtain in the heavenly world. 
It must be evident from the answer of our Lord, that 
such distinctions for::: a part of the arrangement of 
God, and are indeed the natural effect of existing cha- 
racter, in that world where bliss is the result of the 



207 



very nature of things, inasmuch as there, existing prin- 
ciples will be followed by corresponding effects and 
consequences. He teaches us that the trials of life are 
meant for our good ; because they are designed to assi- 
milate us to God, by cherishing, exercising, and so in- 
vigorating those sacred principles which include the 
elements of blessedness. They serve to conform us to 
the Saviour, in whom there is all in which Jehovah 
delights ; and thus do they serve to augment our hap- 
piness in the world of light, holiness, and love. 

I would here call your attention more particularly to 
the view which our Lord, in this passage of Scripture, 
gives of his glory. He has his eye on his official dig- 
nity as a priest upon his throne, and on what was ne- 
cessary to his initiation into office. In order to his 
being qualified for the official glory in question, and in 
order to his subsequent investiture with it, it behoved 
him to submit to suffering and to death. Both qualifi- 
cation for and investiture with office are, in Scripture, 
included in consecration to it ; and hence much of the 
importance which is attached to the solemn dedication 
of official characters. By the baptism of his own blood, 
as was prefigured by the purification of the priests at 
their consecration, was the Saviour fitted for, and set 
apart to, the office of a priest, and that of a mediatory 
king. In him these two offices are united ; Zech. vi. ] 3, 
Heb. vii. 17 ; and hence he connects his sufferings on 
earth with the whole of his mediatorial glory. * 

He refers also, when he calls his sufferings a baptism, 
to their uncommon and awful severity. When we con- 
sider that by consecration, is meant not only appoint- 

* See Hebrews ii. 10, and v. 9, compared with chap. vii. 28, 
where the word rendered " perfect" in the former passages is 
rendered cC consecrated and with chap, ii, 6—9, where suf- 
fering is connected with his dominion. 



20S 



ment to, but likewise qualification for, office, there ap- 
pears an obvious reason for adverting particularly to the 
heavy and severe nature of his many and complicated 
distresses. By means of them, he was to be fitted for 
the high official station which he now holds in heaven, 
and also for the exalted blessedness of which he is there 
possessed. From the very first of his life below, he was 
as Emmanuel, and, as immaculately pure in character, 
qualified for the work he had undertaken ; but as his 
sufferings called forth, and gave occasion for, the dis- 
play of every positive excellence, they perfected his 
consecration. In proportion, of course, to their weight, 
severity, and complicated nature, was the measure in 
which the glorious principles of his character were tried; 
the brightness of the lustre with which they shone, and 
the degree in which they were invigorated. They were 
in a certain sense, like i( fire to refine the gold for 
though they could not purge away dross or pollution, 
of which there was none in the immaculate Saviour, 
they served to increase the positive preciousness of his 
moral and spiritual glories. As he grew in stature and 
in intellectual endowments, so did he in every holy and 
benevolent principle. Luke ii. 52. Isaiah xi. 1 — 4. 
The hallowed excellencies of his character were, in par- 
ticular, eminently increased, through the means of his 
sufferings ; for in him, as in us, that law of nature by 
which the trial and exercise of a principle adds to its 
vigour, had its uniform influence. Viewing, then, the 
excruciating sorrows and inconceivable agonies which 
awaited him, he calls them a baptism, — to express at 
once their sacred and overwhelming nature. Even un- 
der the immediate hand of God, his love to his Father, 
his zeal for his glory, his veneration for his excellence, 
his abhorrence of sin as opposed to his will, and his 
love to righteousness as the ornament of his perfections* 
were all in full and highest exercise, and in the most 



209 



vivid light exhibited the glory of his character. His 
love to God was not exercised merely in circumstances 
of ease and enjoyment, but burned with the warmest 
fervour and the brightest lustre under all the floods of 
tribulation that the mighty hand of heaven poured up- 
on his soul. It glowed in his breast even under the 
heaviest sorrows, and the deepest depression which the 
divine dereliction could produce in a mind sustaining 
at the very time the attacks of earth and of hell. 
Never, surely, was love so tried : never was it so dis- 
played. 

Here shone also the kindred flame of love to men, 
even in all their guilt and pollution. His sufferings 
must have excited in his mind the most lively ideas of 
his people, and of the miseries to which they were liable. 
Their character also must have been viewed by him 
with the deepest concern. His love, however, did not 
decline when thus tried. On the contrary, the bene- 
volent feelings of his heart were the more excited and 
invigorated. Hence the Scriptures dwell particularly 
on his cross and agonies, as affording the most advan- 
tageous station for taking a distinct view of his illus- 
trious character. In this way was he fitted for the si- 
tuation he now fills as a priest upon his throne. 

He entered heaven as the first born among many 
brethren ; and there he exhibited the very lineaments 
of the invisible God, in fully unfolding the views, dis- 
positions and principles, which governed himself in the 
days of his flesh. Here too, he, by the same means, 
depicted the character of man ; the nature and issue 
of sin ; and the nature and object of the divine law. 
In exhibiting his love to God and his love to sinners* 
as manifested in his sacrifice, he secured the confidence 
of all in his heavenly ministrations. By these princi- 
ples, as developed and brightened in the furnace of af- 
fliction, and by his relation to both parties, was he qua* 



210 



lifted for the great work of mediating between the law- 
giver and the guilty children of Adam. When in the 
invisible world of angels and departed spirits,, he in ef- 
fect declared, that not the smallest part of his unpa- 
relleled woes could have been spared ; that, in all his 
pangs, and in all his agonies, he bowed to the will of 
God ; unquestionably his declaration must have come 
home to all hearts with irresistible energy ; must have 
enlarged their views of the divine character ; and must 
have added to their joys. In this consummation of 
his expiatory work God delights, and has expressed 
his delight and approbation by calling him to the throne 
of his glory. 

Connected with his advancement to honour, is his 
advancement to bliss, His soul now rests in the full 
and everlasting enjoyment of the divine perfections 
manifested in his own work. He is capacitated for 
this joy as Mediator, by means of his unutterable suf- 
ferings ; because they brought him into the nearest 
and most intimate union with the divine character, and 
illustrated its glory. The principles exercised by him 
when afflicted by his God, contain the very elements 
of his present happiness. As Emmanuel, he exhibited 
the effulgence of the divine glory in his obedience unto 
death ; in his official ministrations he still displays it ; 
and in that, which is thus manifested, his soul rests 
with ineffable delight. The praises of the celestial 
temple exhibit the foundation of his glory and the 
spring of his joys. The purport of the heavenly song 
of the redeemed is, " By how much he humbled him- 
self and suffered on earth for sinners, by so much let 
him be exalted and blessed in heaven." He who 
emptied himself of power, and assumed the form of a 
servant ; who, though rich, for our sakes became poor ; 
who stooped to become the object of scorn ; who was 
crucified through apparent weakness ; and who became 



211 



a curse for us — is declared worthy to receive all power, 
and riches, and wisdom, and strength, and honour, and 
glory, and blessing. Rev. v. 8 — 14. Such is the song 
of all holy creatures ; and such is the judgment of God, 
the best judge of excellence, and the best acquainted 
with the Redeemer. All serve to show that his- glory 
and his bliss arise from his humiliation and his- woes on 
earth. 

Allow me, my dear friend, to connect these views 
with the two important considerations, that there will 
be different degrees of glory among the redeemed in. 
heaven ; and that the way in which they shall be fitted 
for their several stations there, will be that g£ being 
in their measure conformed to the character of the Man 
of Sorrows. The two who shall sit on his right, hand 
and on his left hand, shall be the two who shall have 
drunk most deeply of his cup of affliction, and shall 
have been most baptized with his baptism. Oh the 
same principle, the redeemed in general, from the high- 
est to the lowest in the kingdom of heaven, shall be 
fitted in their measure for the stations they shall re- 
spectively fill. The light afflictions of this present mo- 
mentary scene, not only are followed by, but actually 
p work out, a far more exceeding and an eternal weight 
of glory/' They do so, by drawing the mind from 
created objects to the cross of Christ and its transform- 
ing discoveries ; and so inducing it to make <e unseen 
and eternal things" its constant and delightful aim. If 
the afflictions of life work out for us far higher blessed- 
ness, I need not say that there must be a diversity of 
glory in heaven. It is true that the apostle is not com- 
paring the future glory of one Christian with that of 
another, but rather the afflictions of life with future 
blessedness : Yet, as the latter is said to be wrought 
out by the former, there must be a proportion between 
them. The passage then indirectly teaches, that there 
shall be a diversity of degrees in future glory. It is 



212 



evident that, if the Christian who is removed from 
earth almost as soon as he receives the truths shall pos- 
sess the same weight of glory with those who have suf- 
fered long and severely in the cause of God, it cannot 
be said that the trials of the latter have wrought out 
for them what they shall enjoy. In that case,, their 
bliss were quite irrespective of their sufferings. 

In proportion to the measure in which we are con- 
formed to the hallowed principles which the sufferings 
of the Saviour called forth and exercised, is the mea- 
sure in which we are capacitated for high degrees of 
conformity to him In glory. The sam 3 means which 
brightened his character are necessary to purify and 
sanctify ours. It is the battle that tries the courage 
of the soldier : It is adversity that proves the character, 
and shows what we are. Nor do the sufferings of life 
serve only for the display of our principles ■ they con- 
tribute also to their growth. Every principle in the 
mind is invigorated by frequent exercise. Resistance 
and opposition call forth the powers of the soul, and 
give birth to exertion. Every victory we obtain in- 
creases our strength and our courage, and prepares us 
to renew the conflict. When the character is perfected, 
we shall not need to be afflicted : then we shall dwell 
where there is no sorrow nor pain. 

There is indeed one great difference between the 
Redeemer's sufferings and ours : his afflictions not only 
perfected the display of his character, and are a pattern 
to us ; they also made atonement for sin ; whereas the 
sufferings of his people can never in the smallest degree 
expiate transgression. The only expiatory sacrifice is 
that of Christ : on it his redeemed rest their hope, and 
from it they derive their peace. But having believed 
the Gospel, and having found rest to their souls in the 
blood of the cross, the desire of conformity to their Lord 
is powerfully excited. This desire is gratified by mak- 



213 



ing the afflictions,, and indeed all the events of life^ the 
means of trying and exercising the principles of piety and 
benevolence ; and so of forming and finishing that holy 
character, which it is the desire of Christians to possess, 
and with which happiness is inseparably connected. 

The blessedness of the redeemed is not the same with 
that enjoyed by man in paradise : it springs from the 
character of God as unfolded in the Gospel, and which 
could never have been fully developed but by such 
means as the cross of Christ exhibits. It is happiness 
resulting from a character formed in the school of af- 
fliction. Not that the mere endurance of pain will 
sanctify the soul : far from it. On the contrary, afflic- 
tions often harden the heart. But when, through the 
Divine blessing, they lead to the Gospel, and so cherish 
the hallowed principles which adorned the humiliation 
of Christ, they serve in us, as well as in him, to complete 
the character ; and so to increase our capacity for that 
bliss which fills the celestial temple, and is a partici- 
pation in the happiness of God. 

If, then, the most exalted in heaven shall be those of 
the family of God who have had most fellowship with 
the Saviour as a sufferer, we see at once how it is that 
u whom the Lord loveth he chasteneth, and how he 
scourgeth that son most severely whom he intends most 
to honour and to bless/' Heb. xii. 6. He does this 
with a view to eternity ; and not merely with a general 
view to their future good, but with an eye to their in- 
dividual character, and to the particular place he de- 
signs for them in the heavenly temple. He acts from 
love the most wise and ardent, and overlooks their pre- 
sent momentary feelings from a kind regard to their e- 
ternal glory. Surely this is well calculated to excite 
our love to him, to call forth patience and confidence, 
and to produce meek resignation and animating joy, 
His eye is ever upon us ; and all the painful trials of 



214 



life with which we are visited,, will work together for our 
good both here and in the world to come. Rom. riii. 
28. 

You may perhaps suppose,, my dear friend, that many 
have scarcely any afflictions, who yet appear to be emin- 
ent Christians. There is a mistake here. This is a 
world of evil and of pain ; and many who appear to have 
but little to annoy them,, have not a few unseen distress- 
es. Tribulation is not confined to sickness, disease, 
losses, and the many visible disappointments of life. 
Could we look into the breasts of the most prosperous, 
we should see proofs of this. " The heart knoweth its 
own bitterness." I wish you to observe, however, that 
it is not merely the quantum of affliction that regulates 
the measure of glory, but the spirit with which it is en- 
dured. Two men may have the same degree of afflic- 
tion, while one of them bears it with but little of Christian 
principle, and the other with a high measure of the 
mind of Christ. One man may have a great burden 
of tribulation, and another may have comparatively but 
light trials to bear- The latter, however, may profit 
more by his afflictions than the former. The very weight 
of his trials may occasion in the one much of an improper 
spirit, while the humility, the diffidence, and the piety of 
the other may be called forth and exercised in " casting 
his lighter burden on the Lord." Afflictions do not of 
themselves sanctify : They are but means ; and the ef- 
fect depends on the Divine blessing. Of course, the 
kindness of God is seen, not in the measure of afflic- 
tion only, but in what, through his blessing, it is made 
to produce. 

It is delightful to follow the Saviour as he advances 
through his sufferings to that bliss and that glory into 
which he hath gone, as our forerunner. If for us he 
hath gone to heaven by the path of affliction, ought 
not we to follow him ? Shall we seek for glory, and 



1 



215 

refuse or be unwilling to go to it in the way in which 
he w T ent to it ? Is there not a happiness in sharing his 
lot ? Ought not every principle of generosity to induce 
us cheerfully to follow him in his course of tribulation? 
Nor is this all. In the day when his glory shall be re- 
vealed, how shall we rejoice in being called to commun- 
ion with him in his exalted bliss ! The disciple who 
bears the greatest resemblance to him who is the first- 
born of the redeemed family, and the express image 
of the divine character, is the child whom the King de- 
lighteth to honour. With this prospect in view, we 
may well be reconciled to our trials here ; and rejoice 
in the demonstrations of the divine goodness given in 
embracing our eternity in the events of time ; and in 
afflicting us, that we may be made partakers of Iris ho- 
liness. What, then, is it to seek by patient continu- 
ance in well doing, for glory, honour, and immortality ? 
It is not to look for mere pomp or empty dignity. It 
is to seek to add knowledge to knowledge of the most 
exalted and hallowed nature, strength to strength in 
every holy principle — feature to feature of the divine 
character ; in a word, it is to persevere in advancing 
to the highest intellectual and moral perfection. What 
is tins but to aim at the possession of genuine excel- 
lence of character, and of that heavenly glory which is 
not merely something without us, but is the union of 
the soul with God, and such communion of views — such 
endearing intercourse, and such oneness of heart with 
Him, as will assimilate our nature to His, and admit 
us to fellowship with Him in his blessedness? 

There is another view of the connection between 
present evils and future bliss, to which I beg your at- 
tention. We are in the habit, you know, of judging 
of the present by contrasting it with the past. On this 
principle the misery of the rich man in the parable is 
represented as aggravated by the remembrance of his 



i 



216 

former condition of ease and enjoyment ; and the bliss 
ef Lazarus as in some measure increased by the recol- 
lection of his afflictions on earth. Luke xvi. 19 — 31. 
Present bitters will make future sweets the sweeter : 
The difficulties of the way in which we have been led 
— the labours., conflicts, sufferings, and hardships to 
which we were called in this valley of tears — and the 
losses and disappointments incident to this fleeting 
scene, will heighten our happiness, and endear to us 
our peace, security, and triumph. 

The redeemed are accordingly represented as bless- 
ing God for their redemption, " out of every kindred, 
and tongue, and people, and nation Rev. vii. ; which 
implies a retrospective view of their several conditions 
on earth, and that each remembered the various cir- 
cumstances of his lot. Indeed, if, at the tribunal of 
Christ, all our works shall undergo a scrutiny, those 
works must be brought to our remembrance ; and with 
them every thought, sensation, and word, with which, 
as motives and consequences, they were connected ; so 
that, in the nature of things, the knowledge which we 
have acquired here can never be lost. If not lost, it 
must answer some useful purposes ; among which the 
one I now refer to may not be the least. 

This serves also to illustrate the subject of different 
degrees of glory. The innumerable multitude of the 
redeemed have not all experienced the same kinds and 
measures of affliction, — yea, perhaps, no two have in 
every respect sustained the same trials : It must be 
evident, then, that their recollections in heaven will be 
exceedingly diversified. The kind of enjoyment result- 
ing from such recollections cannot be the same in all ; 
for, surely, it will not be said, that in heaven there 
shall be any mistakes as to the past, any more than as 
to the present. Nothing merely ideal shall there enter 
into the causes of our happiness. 



217 



I shall now advert to another circumstance in the 
reply of our Lord, which throws light on the subject of 
diversities in future blessedness. He represents hea- 
ven as a social state, and the redeemed as forming an 
organized body, in which different members perform 
different functions. The two disciples asked, as I have 
said, not merely the highest degrees of enjoyment, but 
of official rank ; and the answer of our Saviour certain- 
ly admits that something analogous to distinctions of 
the kind shall obtain in heaven. Indeed, the very na- 
ture of a social state requires this : I mean not the for- 
mal distinctions of office, strictly so called, but distinc- 
tions sufficiently resembling these to justify the use of 
the language descriptive of the one in illustrating the 
nature of the other. In order to the enjoyment of the be- 
nefit of society, it is not enough that there is a multitude 
in the same place : There must besides this be an in- 
terchange of thought, sentiment, and feeling. If all 
have in every respect the same original and acquired 
endowments — if the talents of each have been exercised 
in precisely the same way — if each one has the same 
degree of knowledge, and the same measure of every 
positive excellence — if the same emotions are, to the 
same extent, in every breast — and if all have the very 
same recollections, it must be evident that, in such a 
body, every individual would see but himself in his bro- 
ther; no new idea could be communicated by one to 
another ; no new sensation could be excited, and of 
course no new enjoyment imparted. There would be a 
perfect monotony ; and the friendship strengthened by 
companionship would be unknown. The happiness en- 
joyed would be independent of social intercourse. Such 
is not a state, surely, in which could be enjoyed the 
perfection of that which is necessary to gratify our na- 
tural and strong desire of society. 

But in the other view of the subject, there is seen a 

VOL. I. L 



218 



foundation for the perpetual growth of each individual 
in every possible excellence,, through the constant exer- 
cise of every faculty and of every principle of the mind. 
In heaven, as well as on earth, social intercourse will 
form a medium through which we shall be enabled to 
serve one another ; for when other means of usefulness 
shall fail, because no longer necessary, love shall 
abide for ever." Yes ; in heaven that love which 
££ abideth," 1 Cor. xiii. 8 — 13, will, in a social state, 
have wide and everlasting scope for unremitting exer- 
tion, — and so shall we share in the bliss of him whose 
love is unceasingly in action. There the body of Christ 
will be completely organized ; and the different mem- 
bers in their respective places will, as guided by the 
great head, contribute to the good of the whole. Hea- 
ven is a state of activity, Rev. xxii. 3 ; a place where 
happiness is communicated, as well as enjoyed, — and 
of course must include the delightful and everlasting 
union of obedience to the two great and inseparable 
commandments of the law. 

Sweet is this view of heavenly bliss ! It does not in 
the least interfere with the delightful prospect of hav- 
ing all in God ; for each of his people will be a mirror 
in which he will be seen ; and in contemplating the 
redeemed company, who, in reflecting the likeness of 
their elder brother, will reflect the image of their God, 
the divine glory will be enjoyed, and will also have an 
increasingly transforming influence. There the enjoy- 
ment of God, and fellowship with his people, will reci- 
procally affect and increase each other. 

The sum of the whole is — that future bliss will 
spring from character. This character must be form- 
ed here ; for the happiness of heaven is but the per- 
fection of that holiness which, even in this world, dis- 
tinguishes the people of God. Every thing in this ar- 
rangement is honourable to the Saviour, and reflects 



219 



the highest lustre on the glory of his kingdom. How 
delightful the contemplation of his grandeur as a Priest 
upon his throne, surrounded by the innumerable hosts 
of the saved, who have all been made kings and priests 
by fellowship with him ; and who all, from the two 
on his right hand and on his left, down to the least in 
the kingdom of heaven, <c cast their crowns at his 
feet \" — Let this animating prospect, which is at once so 
worthy of God, and so adapted to our immortal spirits, 
stimulate us to unremitting exertion. However pain- 
ful and distressing our lot may be ; whatever may be 
the sacrifices we are called to make — all sinks into ut- 
ter insignificance when compared with this. How 
soothing the thought that, in proportion to the measure 
of our present afflictions, and the degree in which they 
conform us to the Redeemer in principle, will be our 
height in glory and in bliss ! 

Allow me to comfort you with these words. — Study 
with interest this cheering subject, and seek that the 
Lord would enable you to imbibe all the consolation it 
is fitted to impart. Meditate on the cross and glory of 
Christ, and pray that all the events of life may serve to 
work out for you a far more exceeding and eternal 
weight of blessedness. Live by faith in the atonement, 
and be, like Paul, determined to endure and sacrifice 
all, that by any means, however painful or costly, you 
may attain the bliss connected with the resurrection 
of the dead. Phil. iii. 11. This will know no end. 
Every step in it will be a promise of bliss yet greater, 
and an earnest of glory yet higher. He who is the 
fountain of this blessedness is the same of whom it is 
said, " Canst thou by searching find out God ? Canst 
thou find out the Almighty unto perfection?" Job. xi- 
7. Who then can set a limit to the extent of that 
fulness of happiness to which the redeemed may as- 
cend in their incessant approaches to him who dwells in 



220 



light inaccessible and full of glory ? Or who will say 
that a limit can be set to the degree in which their 
souls can be irradiated with his lustre, and reflect his 
likeness ? Is there not room for an eternal progress 
in the knowledge and enjoyment of " Him who is, 
who was, and who is to come ?" May we not be for 
ever brightening with advancing moral glories, to the 
honour of Him with whose holy beauties we shall be 
adorned ? 

Look then for the day when all darkness shall flee 
away, and when the effulgence of the light of the divine 
favour which shines upon the Saviour, will All you with 
tmutterable delight. Praying that the Lord may be 
with your spirit, I remain, &c. 



LETTER XIII. 

ON THE DIVERSITY OF DEGREES IN GLORY. 

General remarks — Future blessedness the result of the divine 
approbation, of the approving testimony of conscience, of be- 
ing blessings to others, and of an enlarged capacity for spi- 
ritual enjoyments — The diversity of rewards explicitly taught 
in Scripture — Consistent with salvation by grace — The works 
rewarded, the fruits of divine favour — The reward bestowed 
for the sake of Christ — Js an addition to the general blessing 
of redemption — Is a display of the divine love to righteous- 
ness — Is not an arbitrary gift, but the natural effect of exist- 
ing principles— Conclusion. 

MY DEAR FRIEND, 

I have sometimes heard you speak of the different de- 
grees of glory which shall be enjoyed in heaven. There 
is something very gratifying to the mind in an inquiry 



221 



of this nature ; and I am satisfied that the views which 
you and I entertain respecting it, have a clear support 
in the constitution of the divine government and in the 
Holy Scriptures. There is nothing in the diversity o^ 
rewards inconsistent with the doctrine of salvation by 
grace. No creature certainly can ever merit any good 
thing at the hand of the Creator, I do not mean sinful 
creatures only,, but even such as have continued uni- 
formly obedient. Their faculties are the gift of free 
bounty, and the blessings they enjoy are the same. 
They must ever be under the highest obligations to 
love and serve God ; and when they have discharged 
every duty, they required to say, (c We are unprofitable 
servants. Luke xvii. 9, 10. This, however, is not in- 
consistent with Christians being rewarded according to 
their works. The nature of the reward itself, and the 
circumstances connected with its bestowment, will show 
this. 

All the saved are alike redeemed through the atone- 
ment of Jesus ; they are all equally the children of God 
through union with him ; and, as such, they are all joint 
heirs of God with him. It does not follow, however, 
that the enjoyments of each will be to the same extent. 
Are not they all as much the purchase of the same 
blood, and heirs of the same inheritance now as they 
shall be hereafter ? and yet they are far from being up- 
on an equality. If their common privileges are con- 
sistent with the diversity which we see in this life, are 
we to suppose that their enjoyment in the next must, 
in all respects, be the same, because of their interest in 
those privileges ? In the nature of things this cannot 
be. Redeemed infants, for example, are washed in the 
blood of the Lamb, and will sing eternally the praises 
of redeeming grace ; but their sensations cannot in all 
respects be the same as shall be felt by Christians who 
have actually served God in their day and generation- 



222 



An infant, snatched from the womb to the grave, may 
be happy in the contemplation and praises of divine 
grace ; but surely cannot experience the transporting 
feelings of Paul, when he appears with his numerous 
converts as his joy and his crown. Unless we admit 
this, how can there be any meaning in those passages of 
Scripture which speak of the happiness of such as have 
been honoured to turn sinners unto God ? The thief 
called upon the cross, entered that day into paradise, 
and was blessed with the presence and enjoyment of 
Jehovah ; but not having been spared to associate with 
the people of God, to minister to them, and labour with 
them, he cannot participate in the sensations of those 
who have long laboured and suffered in the cause of 
truth. In the very nature of things, then, there must 
be a difference betwixt the enjoyments of some and 
those of others. 

In order to understand this subject, it is of the first 
importance to distinguish between a change of state 
and a change of character. In regard to the former, 
all Christians are on a level. The latter, however, ad- 
mits of a distinction between freedom from sin, and 
the degree of positive excellence ; and though all are 
certainly equal as to the former, they may not be so 
in respect of the latter. It ought ever to be remem- 
bered also, that Christian services are not paid as a 
price for a reward : they are the free offerings of love 
and of gratitude, and the spontaneous expression of re- 
gard to worth. The reward is found in the service, 
and will be perfectly enjoyed when the principles which 
now excite to obedience shall have reached maturity, 
and shall have found full scope in the world of light. 
If there be an exquisite pleasure found in pleasing even 
but an earthly friend, must there not be a still higher 
gratification in serving, in however humble a manner, 
the deliverer of our souls and the author of all our mer- 



223 



cies ? Is there not an exquisite pleasure in expressing 
veneration for worth, and particularly the worth of our 
best and tried benefactor ? 

The reward, my dear friend, of the kingdom of 
heaven, will partly consist in the divine approbation 
of our services. The Scriptures often mention this 
branch of it. Mai. iii. 16; Matth. x. 32, and xxv. 21, 
23 ; 2 Cor. v. 9« Even in this life we feel happy when 
our conduct meets the approbation of those whom we 
esteem : how much more delightful must it be to have 
the approbation of him whose understanding is infinite, 
and whose love to righteousness and truth corresponds 
with their excellence ? Our joy in the address, " Well 
done, good and faithful servant/' will be heightened in 
the day of Christ by the clear perception we shall have 
of the wisdom, rectitude, and dignity of Jehovah. We 
shall then know the value of his smiles, and prize them 
the more. There is something exquisitely pleasing to 
an ingenuous mind, in having an opportunity of express- 
ing and manifesting gratitude to a benefactor ; and 
this pleasure must be increased when such expressions 
are acknowledged and applauded. Now, the circum- 
stances of the righteous fully correspond with these 
views. Here their deeds are often unnoticed,— their 
alms are not seen of men, — many benevolent acts they 
perform in silence, — and much of their intercourse 
with God is in secret : here also their words are often 
misconstrued ; many of their best deeds are turned to 
reproach ; their principles and motives are misrepre- 
sented, and their characters traduced. But how ho- 
nourable will be the view given of thjem in the day of 
Christ ! Then the judgment of God concerning their 
works and their character will confound the ungodly. 
He will bring to light their secret deeds of piety and 
mercy, and will set in its proper light all that had been 
misrepresented. Then will the Lord vindicate his 



224 



people, and it will be seen and confessed by all. that 
the righteous is more excellent than his neighbour. 
Matth. x. 25, 26 ; 2 Cor. iv. 5 : Prov. xii. 26. 

It must be evident, however, that different portions 
of commendation must be awarded to various decrees 
of excellence. Among the children of Israel. Caleb 
and Joshua stood pre-eminent ; they not only upon the 
whole followed the Lord, but they followed " him 
fully and a suitable mark of distinction was granted 
them. Num. xiv. Abraham was called the friend of 
God : Moses is praised for one excellence, and David 
for another : Enoch was distinguished, even among the 
faithful of his day, and was translated to heaven with- 
out tasting death : among the seven thousand who had 
not bowed to the image of Baal, Elijah was conspicu- 
ous ; and, as a mark of approbation, as well as for other 
purposes, he too was translated : all the eleven disci- 
ples were objects of our Lord's complacency : but Pe- 
ter, James, and John, were particularly so, and ac- 
cordingly they were distinguished by spec: .1 : vou:>. 
On the mount of transfiguration they exclusively ob- 
tained a view of the glory of their Lord, and of the 
high honour conferred on Moses and Elijah. Of these 
chosen three, again, John was the most esteemed by 
his Master. And when we think of the character of 
Christ, we must be satisfied that the man who its 
most like to himself must have been Pf the disciple 
whom Jesus loved/ 5 Similarity of disposition appears 
particularly in the tenderness and affection which dis^ 
thumished John. Who can fail to see this in bis nar- 
rative of the death and resurrection of Lazarus, and 
in his epistles, where the spirit of love breathes in every 
line ? His soul and that of the man Christ Jesus were 
knit together. He had the principal place of honour, 
and leaned on the bosom of his Master at table. 

In reading the epistles to the seven Asiatic Chur- 



225 



ches, we find that some of them are praised for many 
excellencies, while at the same time they are blamed 
for certain deficiencies and evils ; and that others re- 
ceive unmingled approbation. But among the former 
class, some are praised for this excellence, and others 
for that — some are blamed for one thing, and some for 
another ; and of the latter the commendation bestowed 
upon the one Church is not the same with that bestow- 
ed upon its neighbour. The measure of approbation 
is proportioned to the degree in which they were free 
from sin, and to the kinds and the measure of the ex- 
cellencies of their character. Rev. ii. iii. In the day of 
the Lord, all our sins shall be declared forgiven ; but 
as what needs pardon cannot be approved of, so the de- 
fects and the evils found in us must prevent us from 
receiving the same degree of approbation with those 
who have walked more consistently. In so far again 
as our character shall be approved, forgiveness will not 
be called for ; and in proportion to the excellence of 
our principles and deportment, and to the degree in 
which we have been distinguished by them, will be the 
award of our applauding Judge. 

In the parable of the pounds, Luke xix. 13 — 26, the 
reward of the servants is represented as proportioned 
to the measure of the profits they had gained. The 
sum given to both was the same,, but their improve- 
ment of it was di if erent. The one, accordingly, whose 
pound had gained ten pounds had the government of 
ten cities given him ; while he who had gained but 
five pounds received the government of but five cities. 
In so far as the future reward consists in approbation, 
it is proportioned, as in this parable, to the degree of di- 
ligence and fidelity, — the different degrees of glory being 
marks of different degrees of complacency. But where, 
as in the parable of the talents, Matt. xxv. 14 — SO, 
there is a difference in the original number bestowed, 



226 



while each is faithful to what he receives,, then, in so 
far as the reward consists in approbation, all are on a 
level. But though the divine commendation is a part, 
and a very delightful part of the reward, it is not the 
whole of it ; so that in other respects the difference of 
talents will be connected with different degrees of po- 
sitive bliss. This distinction it is of importance parti- 
cularly to remember. It is clear from these parables 
that future blessedness will not be the direct result of 
one cause only* but of several. One Christian, then, 
may have an equal share with another of what flows 
from some of these, though not an equal measure of 
what proceeds from others of them. In the moral as 
well as in the natural world, God does nothing without 
some ulterior end. When, therefore, he enables a 
Christian to attain a high measure of that excellence 
which is the object of his greatest complacency in 
heaven as well as on earth, he must design by this 
means to bring him to that state of future glory for 
which his character hath fitted him. 

We are taught in Scripture, my dear friend, that 
another part of heavenly blessedness will consist in the 
approving testimony of conscience. In the present 
life this is a source of heartfelt joy. Paul often found 
it so when he was reviled. 2 Cor. i. 12, and vii. 2, 3 ; 
2 Tim. iii. 10,, 11. No outward circumstances can dis- 
turb the peace which it yields. Now the pleasure aris- 
ing from it must be in proportion to our sense of the 
value of truth and integrity ; and the strength of our 
conviction that the Lord has every claim upon our obe- 
dience. In the other world, our perceptions of these 
will be clear and impressive ; and our happiness will 
of course be proportionally great. Beholding the glory 
of God, we shall be delighted that we were in any way 
honoured to serve him. Knowing our obligations to the 
Redeemer, who loved us and gave himself for us, it 



22? 



will gladden our hearts that we were in any measure 
enabled to express our gratitude, and to proclaim his 
goodness. Acts xx. 24, and xxi. 13. 

It will greatly enhance this part of our bliss that our 
good works shall be adduced, not only as proofs of our 
faith and love, but to refute the calumnies of his ene- 
mies ; and to vindicate the character and tendency of 
that Gospel which they have represented as a system 
leading to licentiousness. How pleasing will be the 
testimony of conscience to our having walked so as to 
adorn the doctrines of Christ ! How delightful to have 
been enabled thus to vindicate the character of God,- 
and to justify the decisions of heaven in the breasts even 
of the condemned ! When we shall see the Saviour in 
all his excellence and glory, how transporting the re- 
flection that we have been honoured to bear his image, 
and to forward that for which he bled and for which he 
reigns ! It must be clear, from every just view of 
Christian principle, that when we come to see the mag- 
nitude of our deliverance, and of the prize of eternal 
life, the measure of this part of our bliss must keep pace 
with the degree in which we have been enabled to serve 
and glorify the Redeemer. 

This reward will also consist in the happiness of 
seeing others profited by our labours and sufferings., 
Paul exulted in the prospect of this. He looked with 
triumph to the day when he should appear with the 
seals of his ministry, c< as his joy and crown of rejoicing/' 
1 Thess. ii. IQ, 20. To a benevolent and philanthropic 
mind, such a reward must be unspeakably delightful. 
It is pleasing to be employed in relieving even the bo- 
dily wants and distresses of men. The pleasure re- 
sulting from this no sensualist or selfish character can 
understand. How delightful to be eyes to the blind 
and feet to the lame, a stay to the fatherless and the 
orphan, and a comfort to the heart of the widow ! But 



228 



what is this when compared with the deliverance and 
bliss of the soul ? Every thing that shows the value of 
an immortal spirit — the importance and indispensable 
necessity of the salvation of Christ — the excellence and 
glory of heavenly bliss — together with the glorious ef- 
fects which flow from the redemption of the guilty, 
must heighten our estimation of this reward. Nor need 
any Christian, however obscure, say that this is an ho- 
nour to which it were in vain for him to aspire. Every 
individual has a sphere of action ; and success is not 
the favoured lot of one class only. Let all labour in 
their respective circles ; and, through the divine bless- 
ing, they shall participate in the joy of those who turn 
many to God. A holy walk, a word seasonably dropt, 
or an advice tenderly and faithfully given, may issue 
in leading one or more to the Saviour. James v. ] & 20. 
These may lead others, by whom again more may be 
benefited ; and the w T ork may go on progressively to 
the end of all things. This cannot fully be seen while 
we are below ; but the result will appear to our joy in 
the world of light. In the day of the Lord, all that 
has flowed from our conduct, our exertions, and our 
sacrifices, will be discovered and acknowledged, to the 
unspeakable augmentation of our bliss. John iv. 36, 37, 
38. 

While the primitive servants of God ascribed the 
whole success of their labours to him, they did not over- 
look their own instrumentality. They were far from 
magnifying themselves, but they magnified their office. 
Rom. xi. 13; 2 Cor. ii. 14 — 17- The more they felt 
the importance of their work, the more did they labour 
with humility and zeal. The moment we undervalue 
the use of means, our exertions decline, and v/e sink 
into apathy and slothfulness. But when we diligently 
employ the talents we possess, and improve the oppor- 
tunities we enjoy, we may anticipate, in dependence on 



229 



the divine blessing, the most important results. Thus 
Paul, in the prospect of visiting the Christians at Rome, 
said, " I am sure that when I come unto you, I shall 
come in the fulness of the blessing of the Gospel of 
Christ." This confidence was founded on the expe- 
rience he had of the power of the truth, and of the 
presence of God to give it effect in his hands. Rom. xv. 
2Q ; 2 Cor. x. 4, 5, and 1 1— 16. While the apostles 
and others laboured together in the vineyard of God, 
and in building his temple, each expected a reward 
which he might call •< his own because it should be 
" according to his omn labour." Paul, addressing the 
Corinthians, says, " Now he that planteth and he that 
watereth are one ; and every man shall receive his own 
reward, according to his own labour. For we are fel- 
low labourers of God : Ye are God's husbandry ; ye are 
God's building/' 1 Cor. iii. 7, S. The planter and 
waterer are said to be one, because they jointly carried 
on one work, and were actuated by the same godlike 
and benevolent aim. The confident hope of the apostle 
was, that God would not forget their labours of love, 
but would certainly treat each according tD his services. 
There is great precision used in distinguishing the re- 
ward of Paul from that of Apollos ; the reward of Ce- 
phas from that of both, and that of the whole three from 
the reward promised every underbuilder. Now, why 
all this reasoning, and this exact proportioning, if all 
are to be alike rewarded, irrespective of different kinds, 
lengths, and degrees of labour and of suffering ? 

Paul, speaking of those who had been converted by 
his means, calls them " his work in the Lord," " his 
joy and his crown," Phil. iv. 1, and " his rejoicing in 
the day of the Lord Jesus." 2 Cor. i. 14. Such as 
laboured in the Gospel were warned by him to take 
care of adding improper characters to the churches. 
They were told, that those added to them by their in- 



230 



strumentality should, if they stood the test, be their joy 
and crown of rejoicing ; but if they did not, they should 
" suffer loss," in as much as they would not have the 
fruits of their labour to present, " perfect in Christ 
Jesus.*' * On this principle, Paul warns his beloved 
Philippians to hold forth the word of life, that he might 
in the day of Christ rejoice that he had not run in vain> 
neither laboured in vain. Phil. ii. 1 6. These declara- 
tions accord with the promise, that ff they who turn 
many to righteonsness, shall shine as the stars for ever 
and ever/' Dan. xii. 3. They are fitted to animate not 
public characters only, but all Christians, with zeal for 
the best interests of men. — Let every one, then, do in 
this work what he can, in the hope of a blessed and 
godlike reward. 

There must be a great difference between the enjoy- 
ment of the man who enters heaven without having pro- 
fited even one soul, and that of him who is accompanied 
by a flock of converts from the world, or of believers who 
had been edified and comforted by his means. In the 
latter case, they crowd around him as he enters, or fol- 

* In 1 Cor. iii. 7 — 20, (the passage referred to here,) Paul is 
not speaking of doctrines, but characters. He represents the 
Church as a building, and there is here no mixture of metaphor. 
Every Christian is a living stone in this sacred temple ; and par- 
ticular churches ought to consist only of such as appear to be 
united to Christ, the foundation-stone. If any underbuilders 
shall add to the Churches characters who are not Christians, 
they are adding materials, which, like wood, hay, and stubble, 
are unfit for such edifices. They will not stand the fire of the 
future judgment. The precious jewels and unperishing metals of 
which the Church of Christ is composed, as we see in Isaiah liv. 
11 — 13, Rev. xxi. 16 — 24, will alone stand this test. Should 
a labourer have erred, through ignorance or inadvertence, he 
himself shall be saved, — provided he stand the trial of fire, by 
which he, as well as his work, must be tried. 



231 



low him in succession into that world where " not a 
cup of cold water given to a disciple, in the name of a 
disciple, shall pass unrewarded/' This is to enter into 
the joy of our Lord — even that joy, the prospect of which 
animated him to endure the cross and to despise the 
shame. Heb. xii. 2. In proportion to our love to the 
divine character, and our benevolence towards men, 
must be the bliss resulting from such a scene. This 
made Paul willing to remain in this world of evil, while 
he knew that in other respects it was better to depart 
and to be with Christ. Phil. i. 23, 24, 25, 26. In this 
act of self-denial, he displayed a highly refined and ele- 
vated soul ; a spirit, the very reverse of what is low and 
mercenary ; and a temper of heart the most devout and 
benevolent. — Love is to be estimated by the grandeur, 
the capacity, and the duration of its object, — and what 
can equal that which regards the salvation of souls ? 

This reward includes in it an enlarged capacity for 
contemplating and enjoying divine things. There is an 
increasing meetness for the heavenly world attainable 
here. Those who have drunk most deeply into the spirit 
of Jesus have a proportionate capacity for comprehend- 
ing the height and the depth, the breadth and the length, 
of the building of mercy. They are the more fitted for 
entering into the wonders of redeeming love, and for 
receiving the fulness of God. It is not, indeed, con* 
ceivable what connection our future state could have 
with our present, if the attainments which we acquire 
here were to be absolutely useless hereafter. In the 
government of his creatures, the Almighty invariably 
makes one acquirement the means of gaining another. 
His wisdom always adjusts the means in a fit propor- 
tion to the end he designs, and likewise adapts the end 
to the means he employs. The present state, according- 
ly, is the seed time ; the future will be the harvest. All 
that we do, and all that happens to us here, has an 

5 



232 



effect upon our views and our dispositions. Every in- 
stance of this kind leads to another, so that we are al- 
ways in progress, either to greater degrees of evil, or 
higher degrees of good. In regard to both, there are 
great differences among men here, and as the same con- 
nection between existing attainments and future pro- 
gress will be continued, there must be differences among 
them hereafter. Different degrees of glory will natur- 
ally result from a diversity of capacity for entering in- 
to the deep things unfolded in the Gospel. This appears 
to be what is taught in the parable of the pounds, where 
the pound of the slothful servant is said to be given 
to him whose one had gained ten. He whose principles 
had been most exercised, had attained a proportionally 
greater fitness for still higher and more extended ser- 
vices and honours ; and on this account it was meet that 
to him, rather than to another, this additional means of 
improvement should be given. We are are here pre- 
sented with two characters of equal talents, but whose 
talents have not been equally exercised, so that the at- 
tainments of the one are much beyond those of the 
other. And as every degree of attainment capacitates 
for still greater acquirements, we are very properly 
taught, that, as the mind becomes imbued with divine 
things, and rises in excellence, new means for exercise, 
and consequently additional blessedness, will be grant- 
ed to it. In the heavenly state, there will be room for 
the perpetual exercise and improvement of Christian 
principle. The object of knowledge and enjoyment is 
infinite ; and such is the nature of an immortal spirit, 
that it cannot be happy unless perpetually advancing. 
If, then, the mind shall be for ever enlarging, it is not 
conceivable how our happiness could be relatively per- 
fect, if in heaven our knowledge of God and his ways 
were to be absolutely stationary. From the first mo- 
ment of our introduction to it we shall indeed be freed 



233 

from all contrariety to the Saviour ; but positive re- 
semblance to him is capable of perpetual increase,, as our 
minds are expanded, and his glorious character unfold- 
ed. Since the happiness of an intelligent and spiritual 
being arises from the new discoveries of truth, and from 
the exercise of holy principles in appropriate actions, 
the consciousness of such a perfection of mind, and of 
objects for its exercise, as qualifies for perpetual progress 
in knowledge and piety, must excite the strongest sen- 
sations of joy, as opening the prospect of interminable 
bliss. ' 

I am here led to make a remark or two on the para- 
ble of the talents. As the pound of the slothful servant 
was given to the more faithful of the two rewarded ser- 
vants, so, in the other case, the talent of the unfaith- 
ful servant is given to him who had the most talents, 
but who had not greater fidelity than the other — in fi- 
delity they were equal. We are taught by this, that 
among even the faithful servants of God the degree of 
positive holiness will keep pace with their endowments, 
and with the degree in which they have been spiritually 
exercised. Apply this to the diversity of mental powers. 
I do not mean that such are the only talents intended ; 
but they doubtless form one kind of them, and I refer 
to them merely for the sake of illustration. Holiness is 
just that love which is the fulfilling of the law ; and 
that being is perfectly holy who loves God to the full 
extent of his rational faculties, whether weak or strong. 
The love of an angel, whose faculties are far superior to 
those of a man, must far exceed in positive strength the 
love even of the man who is perfectly holy, because the 
mental strength of the latter is greatly inferior to that 
of the former. Now, when, as in this parable, the man 
of superior endowments, and filling a situation suited 
to them, is equally faithful with the man of inferior 
talents, his positive moral excellence as far exceeds that 



234 

of the other as does his intellectual strength. He, of 
course, is capacitated for still higher attainments ; so 
that it is meet that to him should be granted the addi- 
tional talent of the unfaithful servant. It deserves con- 
sideration, too, that, as persons of different intellectual 
vigour will have different degrees of positive affection 
for the same interesting object, so, where they are fa- 
voured with the very same blessings, the one will feel 
a greater interest and enjoyment in them than the other. 
They both have the privilege of the same care and pro- 
tection ; but each values the blessing in proportion as he 
comprehends its worth. A child may be the heir of a 
rich inheritance as well as a man, but his views of its 
worth, and consequently his happiness, cannot equal 
those of the latter ; and, in like manner, the sons of 
God must be happy in their privileges only in propor- 
tion to the extent of their comprehension of their ex- 
cellence and glory. All the redeemed in heaven are 
equally freed from sin and from pain ; but as bliss is not 
merely salvation from evil, but the enjoyment of posi- 
tive good, so he whose capacity of enjoyment is great- 
est, in consequence of superior talents perfectly sancti- 
fied, must, in access to and union with an infinite good, 
have the greatest blessedness. 

It is evident from this, that though it is not intellec- 
tual but moral perfection which is exhibited in Scrip- 
ture as our final blessedness, and though the qualities 
of the heart form the highest distinction among intelli- 
gent beings, yet there must be a proportionate degree 
of understanding. It is only when separated from, and 
compared with, moral and spiritual excellence, that 
the Scriptures contemn it. 

" The disciple whom Jesus loved/' was distinguish- 
ed not only by a tender and an affectionate spirit, but 
as a " son of thunder," and we accordingly find that, 
along with Peter and James, he was a principal speaker 



235 



and labourer in the defence and propagation of the gos- 
pel. The book of the Revelation shows the man as well 
as the spirit which inspired him. 

The man who is inferior in intellect,, but superior to 
his neighbour in holiness^ is doubtless the character to 
be preferred : The former is but a means — the latter 
is the end, and with the degree of it blessedness is con- 
nected. It is difficult,, I may add, to have great pow- 
ers without trusting in them : Every outward 'advan- 
tage has unhappily a tendency to nourish pride, and 
requires a proportionate degree of grace to counterba- 
lance it : Hence it is only when exercised on sacred 
things that such powers are the means of augmenting 
the bliss of the possessor. It is also true that many of 
the wise and intelligent of this world are blind to the 
Gospel, while numbers who, in comparison, are but 
babes, understand and receive it. But still, since piety 
cannot even exist without a degree of intellect, and as, 
even in a perfect character, the measure of the former 
cannot exceed that of the latter, it must be evident 
that, where the two keep full pace with each other, 
there positive holiness and blessedness must be highest. 

Accordingly, though the Saviour never made a show 
of his intellectual grandeur, but, on the contrary, al- 
ways gave the preference to moral and spiritual great- 
ness, he at the same time frequently blamed his disci- 
ples for not exercising their powers of understanding. 
Matth. xv. 16 ; xvi. 9—1 1 . Mark vii. 1 8. 

All, however, will be happy in perfection, because 
happy in proportion to their capacity for bliss : All ves- 
sels will be full ; but, being of different dimensions, all 
cannot contain the same quantity. Holiness, it ought 
to be remembered, is not merely a negative, but a po- 
sitive quality — I mean, it does not consist merely in 
the absence of sin. This is, properly speaking, purity, 
not holiness. All the redeemed will be equally pure in 



236 



the sense of being equally delivered from sin ; but ho- 
liness^ in addition to this, is a positive spiritual like- 
ness to God. The degree of this depends, among other 
things, on the natural talents of the individual, and on 
the degree in which they have been exercised in spi- 
ritual pursuits. When the principles of piety have 
been cherished and exercised, they strike their roots the 
deeper. A work in morals is not an act without a mo- 
tive — it is a principle carried into exercise. Now, it is 
a law in nature, that the more a principle is exercised, 
it becomes the stronger : If so, since holiness and hap- 
piness are inseparably connected, the more we are like 
to God in character, the more must we be like to him 
in bliss ; the more holy we are, the higher must be our 
place in the heavenly temple. 

There is doubtless a difference in the degrees of con- 
formity to our Lord here ; and the Scriptures never 
give the most distant hint tliat heaven will annihilate 
all the dissimilarities which subsist among Christians 
in the present world, but clearly teach the reverse. 
There will be one on the right and another on the left 
hand of our Lord in his kingdom ; and these places will 
be given in consequence of the character formed on 
earth. Though it will not hold in every respect, there 
is a sense in which the higher enjoyments of the hea- 
venly temple will be ultimately the attainment of the 
least in the kingdom. Not that they will come to equal 
those who are now the greatest in the kingdom, but 
that, as the latter will continue to ascend higher and 
higher, so will the former, and that, of course, the 
places now filled by the one class will come in certain 
respects to be filled by the other. Along this intermi- 
nable line of divine excellence, the redeemed in heaven 
will all have room to proceed. The most exalted there 
are still advancing towards glory, such as creatures can 
attain ; but which is nevertheless at an infinite distance 



237 



From that hallowed fountain of divine perfection, from 
whence all life and blessedness continue to proceed. 
The more elevated pleasures will thus in a measure be 
successively laid open to every individual as he becomes 
capable of enjoying them, in the general progress to- 
wards that glory which no created being can ever fully 
attain. Of the increase of the government of Christ as 
king of the church and of the peace and the happiness 
of his subjects, there shall be no end, Isaiah ix. 7? be- 
cause his everlasting administration will furnish fresh 
and progressive display of the infinite glory and perfec- 
tion of Jehovah, and afford fresh and growing causes 
of blessedness to his people. The redeemed will for 
ever and ever continue to advance, and advance nearer 
and nearer to the sun of the divine glory, w T ill become 
more and more beautiful by its lustre, and will more 
and more fully at once reflect and enjoy the splen- 
dour of the divine excellence and grandeur. What can 
equal the elevating thought that before us, in the en- 
joyment of the infinite Jehovah, there is the prospect 
of perpetually progressive bliss ? May not the least in 
the kingdom of God rejoice that he shall yet reach high- 
er glory than that of him who is now the greatest ? 

Keeping these remarks in view, allow me to refer 
you to some passages of Scripture w r hich bear upon the 
subject. In the history of the Evangelists, our Lord 
promises a peculiar dignity to the apostles. Luke xxii. 
28—30. Matth. xix. 28, They are told that in his 
kingdom they should sit upon twelve thrones, for the 
purpose of ruling the twelve tribes of Israel, or the 
church of God. He refers to their apostolic character, 
in which to this hour they continue to give law by their 
writings to the disciples of Christ. It is of importance 
to observe, that this honour is connected with his ap- 
probation of their faithful and constant adherence to 
him amidst all his temptations. He felt attached to 
those who had manifested such attachment to him in 



238 



the season of trial. " Ye are they who have continued 
with me in my temptations/' said he, with deep inte- 
rest ; and then promised them the nearest friendship 
with himself, and the honour of ruling in his kingdom. 
This part of Scripture establishes the principle which 
regulates the bestowment of glory in the church of 
Christ. Nor ought we to confine the honour referred 
to, to the present scene : we are taught in Scripture, 
that the wall of the heavenly city has twelve founda- 
tions, and in them the names of the twelve apostles of 
the Lamb. There is a connection, therefore, between 
the honour of the apostles and the future state of the 
church ; though the great thing exhibited in this last 
passage is certainly the connection between the church 
and the eternal truths of the Gospel, as preached by the 
apostles. When we think of their many failures while 
they were companions of our Lord in his trials — of his 
high claims on their obedience and attachment, and re- 
member too that he was the author of their strength to 
suffer, and their will to serve, as well as of the truths 
they taught, we must be satisfied that the whole is a 
matter of unmerited favour. 

We are taught by our Lord, that he who, having no- 
thing more to give, cheerfully gives but a cup of cold 
water to a disciple of his when in want, shall not go 
without some reward : that he who is kind to (( a 
righteous man/' or a man distinguished for public la- 
bours in the cause of piety, and so the more exposed 
to persecution, shall, for the greater risk run in enter- 
taining such a character than in being attentive to the 
obscure individual called " one of his little ones," re- 
ceive a reward suited to the degree of principle thus 
called forth and exercised : and that he who received 
" a prophet," or an inspired ambassador of Christ, who 
would naturally be the very butt of persecution, should, 
in consequence, receive a reward proportioned to the 



239 



danger incurred by sheltering and honouring a charac- 
ter so obnoxious to the world. Matthew x. 40, 42. I 
need not say that this is far from implying any indiffer- 
ence towards the first of these as compared with the se- 
cond, or towards the latter as compared with the third. 
The principle proceeded on, is, as I have said, the great- 
er proof given of regard to the Saviour, in the greater 
risk that is run in the one case than in the other. 

When Paul is exhorting Gentile Christians to assist 
their Jewish brethren, he enforces the duty of liberality, 
by declaring that he who in this service sowed sparing- 
ly should reap also sparingly. 2 Cor. ix. 6. The general 
principle of which I am now speaking is thus establish- 
ed ; and though it is here applied to the blessings of 
this life, it does not appear that it is so exclusively. It 
seems to include spiritual blessings, and these in the 
future as well as in the present world. The same duty 
in substance is enforced in the epistle to the Galatians, 
by a similar argument ; and the application of it to 
futurity there, is beyond a doubt. Gal. vi. 6 — 9» 

The same principle explains all those passages in 
which Christians are exhorted to " lay up treasures in 
heaven" — Matth. vi. 19, 20 ; to " lay in store for them- 
selves a good foundation against the time to come — 
1 Tim. vi. 19 ; to have respect to the blessed recompence 
of reward — 1 Cor. xv. 58 ; and to elevate their hearts 
under all the reproaches and persecutions which may 
befal them for the sake of the Redeemer, by looking 
for the reward prepared for them in heaven. Luke vi. 
22, 23. It ought not to be thought that this bears hard 
on some, nor ought any thing like envy to be felt. 
Such a state of mind is inconsistent with a proper con- 
viction that the blessings of heaven are all the result of 
the most unmerited grace. Among the redeemed in 
heaven there can be nothing of this kind ; indeed there 
will be no room for it ; for all will be perfectly happy, 



240 



inasmuch as each will have what is exactly suited to 
him,, and to the full extent of what he can receive. 

God, we are told, is not unrighteous, or unfaithful to 
his promise, to forget our work and labour of love shown 
towards his name. Heb. vi. 10. Hence he will refer, 
at the day of judgment, to the deeds of kindness and 
benevolence done to his poor and distressed people, as 
delightful proofs of love to the Redeemer himself, and 
as genuine fruits of faith in the Gospel. Matth. xxv. 
34—40. Nothing, however, of the nature of meritori- 
ous retribution is set before us in such representations 
of judgment. Eternal life is the gift of God, through 
Christ. But having obtained admission into the family 
of God, we are also made meet for its exercises and en- 
joyments by a change of mind ; which change is pro- 
gressive while we are here, and keeps pace with our 
advancement in obedience. Thus, at the last day, God 
will manifest at once the exceeding riches and freeness 
of his grace, and his love of righteousness and holiness. 
2 Tim. i. 18, compared with chap. iv. 8. The saved 
will trace all to the favour of God ; while, on the other 
hand, all creatures shall see and acknowledge the fit- 
ness of his procedure in judging every one according to 
his works. * 

* There is nothing in the Parable of the Labourers (Matt, 
xx. 1.) who received every man a penny, at all inconsistent with 
this view of future glory. It is not the design of this parable to 
represent directly the reward of the redeemed in the day of 
Christ. They who are said to have laboured from the morning, 
and who murmured against the householder, cannot be Christians ; 
for they are put last, and, though called, are not chosen, which 
clearly implies that they are not children of God. The disciples 
had been promised the honour of sitting on thrones in the king- 
dom of Christ ; and this promise was associated by them with the 
common notion of their countrymen, that the Jews had a pecu- 
liar title to the blessings of his reign. While they expected the 



241 



Permit me^ my friend, now to suggest some remarks 
on the consistency of this view with the doctrine of 
salvation by grace. It is of great moment to remark, 
that the works which are rewarded are themselves the 

chief places for themselves, they thought that all other honours 
would be enjoyed by their countrymen, to the exclusion of the 
Gentiles, who were aliens from the commonwealth of Israel. To 
correct this error, our Lord stated the general principle, that the 
first as to advantages should be last as to attainments ; and then 
illustrates it by this parable, in which he taught them, that the 
Gentiles, who were called long after the Jews, should, as to ac- 
ceptance with God and admission into his church, be placed on 
a level with the Israelites ; and that while the hulk of the latter 
should reject the Gospel, many of the former would receive it. 
This, he says, would call forth the murmurs of such as thought 
themselves righteous, and despised others, as we know it did. 
As the Gentiles should thus be accepted of God and received in- 
to his family without regard to previous distinctions, so the si- 
tuations to which they should rise in his family should correspond 
with the degree of positive likeness to the Saviour, which they 
should acquire, without regard to their birth. It is, however, of 
the former, or of acceptance with God, that the parable directly 
treats ; though the latter, or the rule of their elevation in the 
kingdom, is evidently implied. The instruction communicated 
respects the question of justification, though the rule as to this 
goes upon a principle which illustrates that of the future rewards 
of Christians. The door of acceptance with God through faith 
in Christ is equally open to all, however different their previous 
character may have been. All who enter receive the same bless- 
ing. But, in perfect consistency with this, we are elsewhere 
explicitly taught what is here left to be inferred — namely, that 
the particular place occupied by each in the kingdom of heaven 
shall be the result of the particular measure which each shall at* 
tain of positive conformity of character to the Redeemer, with- 
out regard to any ether distinction. Of this likeness to himself 
Christ speaks in Matthew xix. 29, where conformity to him as a 
sufferer is introduced. This parable, then, instead of militating 
against what I have stated, serves to confirm it. Compare Mat- 
thew xix. 30, with chap. xx. 16, chap. xxii. 14, and Luke xiii. 
VOL. I. M 



242 



fruits of divine favour. Paul says, that he laboured 
more than all the apostles ; but he adds,, (f yet not I, 
but the grace of God which was with me. ,; 1 Cor. xv, 
10. If, then, what is done be entirely owing to divine 
grace, the reward must be quite gratuitous. The free 
favour of God is strikingly seen in the different mea- 
sures of endowments, time, opportunities, and success 
that are bestowed on different individuals. One man 
is possessed of strong powers of mind — another is as a 
child : one is placed in a public and useful station — 
another moves in a private and narrow circle : one is 
honoured to turn many to righteousness — another is 
useful on a smaller scale. The man of splendid talents, 
however, is sometimes very unsuccessful, while the 
comparatively weak are much blessed in their labour. 
The man, too, who is employed in what are called great 
things, sometimes falls into a snare, while another, who 
does the small and common things of his sphere with a 
great spirit, rises in true excellence. Hence faithful 
menial servants, or rather bond slaves, are promised 
" the reward of the inheritance." Col. iii. 22 — 24. It 
ought also to be remembered, that it is the intention 
which our Lord chiefly regards : and that he will re- 
ward his devoted and faithful servants according to what 
they would have done if they could. In the eternal 
world, then, the last as to talents ana advantage will 
in many instances be the first. In some, again, talents 
of the first order are accompanied, as in the instance of 
the apostle Paul, with proportionally great and ardent 
piety, and followed by extensive usefulness. In such 
instances of the union of greatness and goodness there 

30. The whole accords with the general tenor of our Lord's pa^ 
rabies, in which a certain degree of light only is thrown on their 
subjects, the full disclosure of their glory being reserved till the 

outpouring of his spirit. 



243 



is much that interests the heart, and glorifies God. 
I may here add, that one is called in early life, is pre- 
served to old age, and favoured with many opportuni- 
ties of serving God ; while another is called on the brink 
of the grave, or is snatched from the womb to it. The 
one is honoured to labour and suffer long in the cause 
of Christ — the other has no opportunity of doing either. 
All this we must trace to the mysterious government of 
heaven. The future glory of some will, of course, far 
surpass that of others ; but this will afford no cause for 
boasting, for the whole will be traced to pure favour. 

There must certainly be an intimate connexion be- 
tween our present and our future state, for otherwise 
there would be such chasms and abrupt transitions in 
the progressive course of the divine government, as 
are quite opposed to all that has appeared in any of 
the works of heaven. Circumstances will, no doubt, 
be changed, new sources of enjoyment will be opened, 
and the relations connected with this imperfect world 
will give place to others of a nobler kind, but the es- 
sential elements of happiness shall remain for ever. 
Then the essential principles and felicity of the re- 
deemed must be the same in heaven as on earth, the 
difference consisting only in the degrees of their per- 
fection ; it follows, that the exercise of Christian prin- 
ciples here is a preparation for the exercise of them in 
more perfect relations in the heavenly country. The 
dispensation of time, therefore, and that of eternity, are 
connected as correspondent and contiguous links in the 
great plan of the Almighty ; and the relations and 
things of the former are so regulated as to be prepara- 
tory to the latter. 

It is evidently a mistake, then, to confine the grace 
of God to one point. Some speak as if it were con- 
fined to the deliverance of the guilty, and their ad- 
mission into heaven. It is not so : for it is also dis- 



244 

played in the different circumstances and attainments 
of the saved below, and in the different degrees of their 
glory above. If the whole of the blessings of the ever- 
lasting covenant be the fruit of undeserved favour, 
surely God may communicate them in such measures 
as he pleases. We have no reason to complain because 
we are not angels, nor have the lowest angels any rea- 
son to do so, because they are not on a level with the 
highest of the heavenly spirits. As little cause is there 
for objecting to a diversity among the redeemed. In 
fact, the varieties which obtain among all the works of 
the Almighty,, form a proof that all his gifts are the 
fruit of free bounty. This future reward, then, instead 
of obscuring the lustre of divine grace., must itself be 
resolved into that grace, and is a striking continuation 
and display of its richness and its glory. 

The reward in question is given, I would here re- 
mind you, not for our sakes, but for the sake of Christ. 
As our persons are accepted for the sake of the be- 
loved, so are our works. Jesus says, ce He that loveth 
me shall be loved of my Father," John xiv. 21 : He 
also says, " The Father himself loveth you, because ye 
have loved me." John xvi. 27. Such as give a cup of 
cold water to a disciple of his, because he belongs to 
him, shall not lose their reward. Mark ix. 41. The re- 
ward, then, is not given as the retribution of merit to 
iis, but as a public testimony of the love of God to his 
g&n — of his approbation of his character, and his com- 
placency in his sacrifice. Were a person to reward our 
friend because of that friend's love to us, he would by 
this means give a striking proof of his own affection for 
us. In proportion to the greatness of the reward, com- 
pared with the littleness of what our friend had done 
for us, would be the proof of affection and esteem af- 
forded to us. " Ye are my friends," said the Saviour, 
a if ye do whatsoever I command you." John xv. 14, 



243 



Every expression of friendship, were it but the gift of 
a cup of cold water to a disciple, because of his r< itida 
to Christ, shall be acknowledged by his Father. The 
reward of the righteous is intended, then, for the ho- 
nour of the Saviour. What can we do for him that is 
worthy of notice ? and yet the reward is unspeakably 
great. What an honour does God put upon his Son, 
when every expression of love to him, and the least ser- 
vice performed, is so liberally rewarded ! This, instead 
of militating against grace, exhibits its glory : Here it 
is seen expanding and perpetuated. 

Another thing illustrative of this subject isj that 
this reward is conferred, to display the divine 
righteousness and truth. Jehovah is distinguished £01 
his love of rectitude and integrity ; and it is his aim 
to impress his creatures with this view of his character. 
Psalm si. 7« The rewards granted his creatures are 
employed as means of illustrating his name to created 
intelligences. For example, had Adam continued ©be* 
dient, he would have been rewarded according to the 
implied promise of his God. He could not, however, 
have pleaded any merit ; for nothing more than duty 
had been done* The reward would have been only an 
expression of love to holiness. The holv angels have 
nothing to boast of; but in developing and ministering 
in the accomplishment of the plan of redemption they 
have been rewarded by increasing knowledge of Gcc . 
and progressive bliss in the enjoyment of him ; and 
their happiness will be yet more augmented. 1 Pet. i. 
12 ; Luke ii. 13, 14; Rev. v. 11, 12. This manifests 
the divine love to righteousness. The same is true of 
the redeemed from among men. In the service of God 
there is a present reward arising from the very nature 
of the thing itself, and at the end this will be vastly 
increased ; but, instead of elating with pride, it will 
raise their views of the gracious and holy character of 



246 



God, Math. xxv. 37 — 39 : It will serve also to silence 
the nicked, and to justify the administration of Hea- 
ven. Luke xvi. 25. 

This reward is bestowed in addition, if I mav use 
the expression, to the redemption from wrath, and from 
sin, obtained through the atonement. Should a prince 
pardon and raise to honour and wealth an atrocious and 
worthless rebel., the pardoned criminal would be bound 
by every tie to become an obedient subject. Should he 
be so through life, it would not be said that he had re- 
paid the kindness of his king; but if the prince, in ad- 
dition to his pardon, were to reward him munificently 
for every piece of service, surely the grace which ori- 
ginally forgave him, would be displayed more than ever. 
The Lord pardons sinners freely, without difference. 
Of pure grace, he takes them into his family and gives 
them eternal life ; and that this may never even seem 
to be repaid, he gives an exceeding great reward for 
every, even the smallest, piece of service done by them. 
A reward so circumstanced, in place of obscuring the 
grace of God, is one special means of illustrating its ab- 
solute freeness : It displays the unbounded goodness of 
Jehovah ; and must command the homage, the love, 
and the gratitude of his people, throughout eternity. 

Every man, then, in the future state, will reap fruit 
analogous in kind to the seed which he now sows. The 
state on which all will enter on leaving this world, will 
correspond with their fixed principles, their habitual 
dispositions, and their predominant character. Gal. vi. 
7, 8. Future blessedness is not an arbitrary gift, but 
necessarily arises from the principles which animate 
the hearts of believers. Future misery likewise will 
be, not an arbitrary infliction, but the natural result of 
sin. The degree of it will be proportioned to the de- 
gree of transgression and of depravity. Matth. xi. 21 — 
24 ; Prov. i, 31. We are taught in Scripture, that the 



247 



sins of believers are blotted out, and yet that all shall 
be judged according to their works. Isaiah xliii. 25 ; 
Rev. xx. 13. In regard to this I would remind you, 
that men shall be judged according to the kind and the 
measure of their works. The former will be a test of 
character, and the latter will show the degree of the 
character disclosed. The sinful deeds of the condemn- 
ed will prove, that, when on earth, they believed not 
in nor loved the Saviour ; and they shall be treated 
accordingly. Matth. xxv. 41 — 45. On the other hand, 
the good deeds of the righteous will show that love to 
Christ, flowing from faith in him, was the governing 
principle of their conduct. Matth. xxv. 34 — 40. The 
measure of those works cannot, however, be ascertain- 
ed without comparing with them their sins and defi- 
ciencies. The degree of approbation to be expressed 
by the Judge must be determined, that the consequent 
reward may be seen by all to be the natural result of 
the degree in which they resembled the Saviour. All 
their sins will be declared forgiven, and so they will 
" find mercy in that day but the measure of praise 
must keep pace with the measure of their obedience. 
The whole reward, indeed, has its origin in mercy, but 
it will also be expressive of righteousness and faith- 
fulness. Jude 21 ; and 2 Tim. i. 18. compared with 
chap. iv. 8. 

The events of this passing scene derive an importance 
indescribable, from their connection with the formation 
of our character. There is not an action or a word, not 
even a thought, that has not an influence in moulding 
our principles, and these principles will fix our lot for 
eternity. In heaven, holiness and happiness will per- 
fectly correspond. They will do so, because every evi]^ 
natural and moral, shall be removed, and the principles 
which were here planted in a strange soil and an un- 
friendly clime will there flourish in the garden of God, 



248 



and under a more genial sky. This is the seed time, 
and as we now sow we shall then reap. When I speak 
of future happiness and misery as arising from cha- 
racter,, I am far from excluding the direct interposition 
of Heaven. In regard to the righteous, the direct agency 
of God will be employed in giving them such a body, 
and in placing them in such circumstances, as shall best 
afford scope for the exercise of their principles, and for 
the enjoyment of their blessed result. In regard to the 
ungodly, his hand will be employed in placing them in 
such circumstances as shall fully allow their evil pro- 
pensities to produce their natural and unhappy fruits. 
This shows the consistency between ascribing our future 
situation to character on the one hand, and to the direct 
agency of our Judge on the other. Sin and misery are 
not in all respects the same thing, but they are inse- 
parably connected ; and so it is with holiness and hap- 
piness : And the hand of God is seen in arranging 
every thing, so as to mark their inseparable connection. 
The judicial and natural effects of character are thus 
united. John v. 28, 29 ; Matth. xxv. -io. 

While we, then, build our hope of pardon and acceptance 
on the finished work of Christ — no more depending for 
these blessings on our duties than on our transgressions 
— let us bless God for what he hath wrought in us, and 
seek much of that spirit which animated the apostle 
when he said (C I count not my life dear unto me, if I 
may but finish my course with joy." Acts xx. 24. De- 
lightful indeed was his state of mind, when, not with 
pharisaical self-complacency, but with humble grati- 
tude, he exclaimed, " I have fought a good fight— I 
have finished my course — I have kept the faith. Hence- 
forth there is laid up for me a crown of righteousness, 
which the Lord, the righteous Judge, shall give me at 
that day ; and not to me only,, but unto all them also who 
love what shall accompany and follow his appearing/'" 



249 



2 Tim. iv. j} 8. Thus did lie exult in the thought that 
he had been enabled in any measure to live to the ho- 
nour of his much loved Lord. 

Fired with the same spirit,, let us ever be diligent. 
We ought to be ambitious of having the happiness of 
casting many crowns at the feet of the Redeemer. 
Never let us indulge the unworthy and ungenerous 
thought, that if we but get to heaven, nothing more 
need be minded, i here refer, not to that humility of 
mind which leads us., under a deep sense of guilt and 
demerit^ to feel ourselves utterly unworthy of the very 
least of the divine mercies, and to say from the heart 
that the very lowest place in heaven were an astonish- 
ing gift of mercy, for surely we ought ever to feel thus : 
but I refer to that disposition which, being satisfied 
with deliverance from misery, and with a vague hope 
of happiness in heaven, cares not for the glory of God, 
and is indifferent to the good of others. When the 
prodigal intended only to ask the place of a servant, he 
manifested the humility of his spirit and likewise love 
to his father, for he felt that to be under his roof and 
under his eye, would be genuine happiness : But when 
his father treated him not as a servant but as a son, would 
this fill him with pride ? Far from it. Humble as he 
was before, this would make him much more so. The 
exuberant kindness of his much injured parent, would 
quite overwhelm him. Luke xv. 18 — 24. And when 
the sinner who feels that the lowest place in the house 
of God is a blessing inconceivably great, is elevated to 
an exalted station in the heavenly temple, will he not, 
instead of being thereby filled with pride, be the more 
penetrated with a sense of his own unworthiness, and 
of the infinite goodness of Jehovah ? 

Even should a slothful professor of religion get there, 
he must enter as a solitary individual — he could have 
no fruits of Ids labour— -his conduct could not be ap- 



250 



plauded., nor could he participate in the joy of having 
served his Redeemer on earth. Let it not be said., that 
it is selfish and mercenary to labour and suffer in the 
hope of this reward. Is it selfish to covet the appro- 
bation of God ? Were it not the greatest selfishness to 
be indifferent to it ? Is it selfish to seek the approving 
testimony of conscience ? Is it selfish to exult in the 
happiness of others ? Is it selfish to rejoice in enlarged 
and transforming views of the worth and elevation of 
Christ, and in being honoured to manifest the riches of 
the divine character and glory ? Surely it is not. Moses 
had respect to the recompence of reward, Heb. xi. 26; 
Jesus himself was animated? by the joy which was set 
before him. Let us, Heb. xii. % " be stedfast and im- 
moveable, always abounding in the work of the Lord, 
knowing that our labour shall not be vain in the Lord/* 
1 Cor. xv. 58. 

I remain, &c. 



LETTER XIV. 

ON SOME DIFFICULTIES RELATIVE TO COMING TO 
CHRIST. 

Difficulty respecting convictions of sin — Relative to repentance — 
The nature of coming to Christ — The state of mind connected 
with coming to the Saviour — Mistake relative to the work of 
the Spirit — The nature of genuine humility — Conclusion. 

MY DEAR FRIEND^ 

Permit me to refer to what I have already written to 
you,, respecting the simplicity and suitableness of the 
Gospel of Christ ; and, in connection with it, to make 



251 



a few more observations on the difficulties which you 
mentioned to me when I last had the pleasure of see- 
ing you. Through the divine blessing, this may be 
the means of invigorating your faith and adding to 
your joy. 

I begin by directing your attention to the difficulty 
you mentioned, respecting conviction of guilt. Some 
are much disquieted, from a fear that they are not suf- 
ficiently convinced of sin to warrant them to go to the 
Saviour, in the confidence of obtaining mercy. This 
proceeds upon the principle, that a certain degree of 
conviction, and a particular measure of alarm, are ne- 
cessary as a sort of qualification for pardon. This., how- 
ever, is by no means the case. There is a wide differ- 
ence between what a sinner is called and warranted to 
do, and what, in point of fact, he will do. Every sin- 
ner is invited to come to Christ, and has a warrant on 
the ground of the divine promise to expect mercy on 
his going to him. Convictions of guilt and of danger 
form no part of the warrant to go, they only excite him 
to do so. A sense of sin leads to seek pardon ; and a 
sense of danger leads to seek safety ; and where the 
need of these blessings is not felt, the sinner feels no 
excitement to apply for them ; but neither the one nor 
the other is, in the least, a qualification entitling to 
them. 

I am far from meaning that convictions of guilt are 
in themselves self-righteous. The subject of them may 
err as to the way of obtaining relief; but the convic- 
tions themselves are founded on truth, and are what 
ought to be felt. Not a few having been convinced of 
guilt, and filled with a fear of the divine displeasure, 
have despaired of relief from any thing in themselves, 
but have been kept from giving way to utter despair 
by something they have heard of the Gospel ; and from 



252 



some glimmering of hope, have been led to seek for re- 
lief, to search the Scriptures, and to inquire after, the 
truth. These exercises are not in themselves sinful, 
though at the time the glory of the Gospel is not dis- 
cerned, for the truth has never been properly before 
them, and they cannot be said to be opposing it. So 
far from this, it were sinful not to cherish such convic- 
tions — it were to stifle the voice of conscience, and so 
to rebel against the light. The cry of mere distress, as 
uttered by the Jews on the day of Pentecost, Acts ii. 37, 
and by the Philippian jailor, Acts xvi. 30, is quite dif- 
ferent from the supplications of arrogance and proud 
self-sufficiency. The former excites pure pity, the lat- 
ter calls forth the divine indignation. There is an ob- 
vious distinction between the natural and necessary de- 
sire of happiness and deliverance from pain, and the 
criminal wishes and self-righteous pursuits which flow 
from voluntary and sinful principles. The former is 
essential to every rational, yea every animal being, and 
forms no part of the depravity of our nature. Its mo- 
ral character is entirely derived from the direction of 
its exercise. It may take a wrong direction, and often 
is connected with what is sinful, yet in itself it is but an 
instinctive feeling : and it is of importance to remember 
this in dealing with awakened inquirers. 

I mean not by this, that such characters are free from 
the principle of self-righteousness, for this is natural to 
every man ; but that this principle does not consist in 
convictions of sin, and a desire of relief. But when 
such begin to think that their conviction of guilt, and 
their consequent fears, are in some sense meritorious ; 
or at least that they form a qualification for obtaining 
the benefit of the work of Christ, they become self- 
righteous in all their prayers, and tears, and services. 
Convinced of sin it becomes them to be ; and harden- 
ed, indeed, are they who are not afraid because of it— 



253 



but can this be a ground of confidence ? It is passing 
strange, that men should deem it meritorious to be sen- 
sible that they are sinners, and should build a degree 
of hope on the circumstance of being convinced of re- 
bellion against God. When a person imagines that be- 
fore he can come to Christ for salvation he must have, 
as a qualification, a certain measure of convictions of 
sin, he has doubtless begun to make a righteousness of 
that very thing which ought to humble him in the dust. 

You will perceive that there is a wide difference be- 
tween that necessary principle which impels a creature 
to seek its own enjoyment, and the principle of love te 
God, which unites it to the Creator as the source of its 
happiness. The former is a universal natural instinct: 
the latter, not being a necessary principle, is in its ex- 
ercise voluntary. There is a wide difference likewise 
between the principle of enmity against God, and the 
natural aversion from pain which is common to all crea^ 
tures. These distinctions explain the difference be- 
tween the supplications which the Scriptures condemn, 
and the mere cries of a wretched creature for mercy. 
The former must be positively sinful, but the latter are 
in themselves neither good nor evil. Such calls for re- 
lief cannot be objects of complacency, but they may be 
objects of pure benevolence. These two things are 
quite distinct. 

Some, it is true, before they have believed in Christ, 
have been the subjects of deep conviction of guilt, and 
of the most overwhelming fears ; but these did not 
qualify them for obtaining pardcn. Peter would have 
more hope of a good issue when his hearers were roused 
and alarmed, than had they remained insensible, be- 
cause their excitement might lead them to seek deli- 
verance in the Gospel ; but he could not encourage 
them to hope for mercy except in believing in Christ. 
When the Gospel came to be seen by them, its suit- 



254 



ableness to their wretched circumstances at once struck 
them, and, from a sense of guilt and of want, they 
were led to flee to the Saviour for pardon and peace ; 
but till they did so,, they were not,, in respect of posi- 
tive holy dispositions, the least nearer the kingdom of 
heaven than before. It was not of the spirit of the 
scribe who answered our Lord discreetly, but of his con- 
fession that the love of God was of more value than 
multiplied sacrifices, that our Lord spoke, when he said 
that he was not far from the kingdom of God. Mark 
xii. 28 — 84. He meant that if this sentiment were 
followed out by him^ (as it ought conscientiously to 
have been,) it would lead him to embrace the Gospel. 
Others, again, have been first convinced of sin, by hear- 
ing and reading of the death of Christ as an atonement 
for it. They came to see their disease in perceiving 
the nature of the remedy provided for it by the great 
Physician. In fact, the Gospel itself declares the guilt 
and danger of men, so that the belief of it involves a 
conviction of our lost and miserable condition. As the 
death of Christ was designed to honour the law, this 
conviction of guilt may be said to have been effected 
by it — not indeed as nakedly stated, but as magnified 
by the atonement. Isaiah xlii. 21. In the order of na- 
ture, a conviction of sin must precede an application to 
the Saviour ; but in some cases the one precedes the 
other but for a short time ; and in others the latter so 
very speedily follows the former, that they appear to 
the mind as one complex exercise. They are the more 
likely to be viewed in this light, because the mind at 
such a time is otherwise employed than in attending to 
its own operations. In the case of the Jews on the day 
of Pentecost, we see deep convictions of guilt in having 
murdered the Prince of life, and we see deep anguish 
arising from the dread of wrath ; but when the Gospel 
was unfolded to them, they found instant peace and 



255 



joy in believing. We see a similar scene in the case of 
the jailor at Philippi, who, in the course of a short time, 
passed from a state of insensibility to a state of alarm ; 
and from that to a state of enlightened confidence. Acts 
xvi. 26 — 34. God does indeed often employ the dread, 
and in some cases the horror, which arises from a con- 
viction of guilt, to arouse the sinner from security, and 
finally to lead him to the Saviour : But the length of 
time, during which this state of mind lasts, varies in 
different individuals, and so does the degree of distress ; 
and whether the time be Ions or short, or the distress 
great or small, there is nothing in either that qualifies 
for mercy. 

It is with this as with disappointments in worldly 
pursuits. By such disappointments many are driven 
to overwhelming despondency ; and others again are led 
by them, through the divine blessing, to inquire for a 
better portion. But because many are led by worldly 
bereavements and crosses to seek for peace in the Sa- 
viour, it surely does not follow that such calamities are 
qualifications necessary to warrant a sinner to go to him^ 
or that every one must be afflicted before he can come 
to him. So far from this, though many are led by af- 
flictions to the Saviour, there are others who, in the en- 
joyment of prosperity, have been drawn to him, and 
have found mercy through him. An instance of this 
kind we have in the case of Zaccheus, Luke xix. 2 — 10, 
and another in that of the Ethiopian Eunuch. Acts 
viii. 27. 

These remarks apply to deep and prolonged distress 
of mind, arising from convictions of guilt. Because 
this has been experienced by many, it does not follow 
that it is a process which must be gone through by all. 
The truth is, had such believed in Christ sooner than 
they did, or even at the very commencement of their 
trouble of mind, they had been as welcome to the bless- 



258 



ings of salvation then, as when they actually embraced 
the Gospel. They had the same invitation then as 
when they did go to Christ ; it was their sin that they 
did not go sooner, yea at the very first. The reason 
why they did not, was an aversion to the humbling and 
holy truths of the Gospel, united with a self-righteous 
principle. This they are brought to see when they be- 
lieve in Christ. They are convinced. of sin because they 
did not sooner believe in him, and they find that the 
use they made of their distress contributed to blind 
them. John xvi. 8, 9. 

That there is no necessary connection between dis- 
tress of mind and being brought to believe in Christ, is 
evident from the fact, that not all who trembled under 
the discourse of Peter on the day of Pentecost, but only 
a part of them, gladly received the word/' Acts ii. 4i. 
It is true, that without a sense of what renders the sal- 
vation of the Gospel necessary, it cannot be believed ; 
but, though by means of the distress and alarm I refer 
to, God often leads to a welcome reception of the truth, 
they do not in themselves contain any holy advances to- 
wards it on the part of the sinner. They respect the 
state of the intellect and the conscience j not that of 
the heart. Convictions of sin arising from the law, 
frequently lead either to despondency on the one hand, 
or to a delusive hope on the other. The slavish terrors 
resulting from the former, and the groundless confi- 
dence excited by the latter, are of course no infallible 
signs or prognostics of conversion. Such convictions 
may issue in it, but often they do not : Witness the 
cases of Felix, Judas, and Saul. Acts xxiv. 25. Matt, 
xxvii. 3, 4. 1 Sam. xxviii. 15. Of themselves, they 
cannot reconcile the heart to God and his word ; but, 
on the contrary, they sometimes call forth the most un- 
hallowed ideas of both. It is with these as with the 
afflictions of life ; which, although blessed to many,, 
others have felt most keenly, and yet have afterwards 



257 



forgotten them, and gone into every vanity. Psalm 
lxxviii. 31 — 37. When such sensations are experienced, 
the hand of God may be ordering them in subserviency 
to the designs of his mercy, which are afterwards to be 
manifested ; but, I need not say that the subject of 
these fears has not been subdued, while the Gospel is 
not received by him, as far as he is made acquainted 
with it. Why, then, act as if a particular preparatory 
course of tormenting dread must necessarily precede 
faith in Christ ? 

There are some, however, who have had partial view? 
of their guilt sufficient to cause pain, but accompanied 
with a half persuasion that they were Christians, who 
have been awakened to a sense of their true character, 
by occurrences which proved to their full conviction 
that they were yet strangers to the truth. Their per- 
plexity arose from an attempt to reconcile the evils 
which they saw in themselves, with the existence of 
true religion, and not really from deep convictions of 
guilt. Had these partial convictions been followed up 
by them as they ought to have been, they had not re- 
mained so long in suspense. Their suspense terminat- 
ed when, on honestly looking back on their course of 
life, they saw that there was nothing even in their re- 
ligious services, as well as their other practices, but 
one scene of unbelief and of wickedness. They found 
themselves shut out from ail hope in themselves, but 
at the same time they were made to see the infinite 
glory of the atonement, and so were in mercy led to the 
Saviour for refuge. Their encouragement to go to 
him did not, however, arise from their deep conscious- 
ness of guilt, but from the perfection of his work, and 
from the grace of the Gospel. 

Every man, I may here add, knows, in some mea- 
sure, that he is a sinner — he feels that this is a world 
of suffering; and he more or less feels an apprehension 



258 



of something future, and ought to obey the light he has 
received. He is, of course, so far in a state of readi- 
ness for hearing and at once believing the Gospel; con- 
nected, as the statement of it ought ever to be, with a 
statement of the equity and the goodness of the divine 
law, the exceeding sinfulness of sin, the liability of the 
sinner to the divine curse, and his utter insufficiency to 
deliver himself. I may remark, too, that some, like 
Timothy, have known the Scriptures from their child- 
hood, and have been early and gradually brought to see 
their disease and the remedy. 1 Tim. iii. 15, with 
chap. i. 5. Such, of course, may not have had the same 
deep convictions of guilt as some others, and the tran- 
sition from their natural condition to a state of accept- 
ance with God may not have been so striking. 

The general principle that the operations of divine 
grace are not limited to one plan, is established by this 
fact in the history of Timothy, and may therefore be 
applied to other classes of characters. Accordingly, 
there are cases not unlike this even among persons more 
advanced in life. With such the work is very gradual, 
so that the same marked changes do not appear in them 
as in others. 

Awful sensations, however, do not always flow from 
real convictions of personal guilt, as is evident from 
their effects. It ought not to be forgotten, that some 
take a pleasure in alarming addresses, not from re- 
gard to the truth, but partly because they like to be 
excited, and partly because their righteousness consists 
in the strength of their sensations. The principle at 
the bottom of the former reason is similar to that which 
leads many to witness an awful scene from the pleasure 
they feel in any strong excitement, and is very differ- 
ent from that alarm which arises from a real conviction 
of guilt, by the word of the living God ; and the prin- 
ciple at the bottom of the latter, is that which leads 



259 



a man to trust in himself that he is righteous,, and to 
despise others. Accordingly the fact is 3 that the alarm- 
ing address is often applied to others, rather than to 
the person himself, who is trusting to the excitement 
he is under, and has no small self complacency in con- 
trasting it with the calmness of those to whom he ap- 
plies what is said. 

In reference to this subject, as well as with regard 
to affliction, allow me to refer you to the cases of Zac- 
cheus and of the Ethiopian Eunuch, and also to those 
of the deputy, Sergius Paulus, Acts xiii. 7 — 12 ; of 
Lydia, Acts xvi. 1 6 : and of the Jews whom Paul met 
at Rome. Acts xxviii. 23, 24. In these there is not 
the same process seen as in the case of the Jews on the 
day of Pentecost, and that of the Philippian jailor. 
Indeed, it is vain to reduce ail to one method. All are 
brought to see their lost and guilty condition ; that 
there is full salvation to be had through the one perfect 
work of Christ ; and that in no other way can this bless- 
ing be obtained. The whole are led, though not ail ex- 
actly in the same manner, to rest their eternal all on 
the grace of God, as it flows to sinners through the 
atonement of his Son, and to live by faith in him. Let 
this always be kept in view, and let not Jehovah be li- 
mited to one mode of producing a change in the heart. 

It appears, then, that though a sense of sin is ne- 
cessary to lead a sinner to apply to the Saviour for re- 
lief, and though a very great degree of it has sometimes 
been employed in order to excite to go to him, yet it is 
not a qualification warranting to do so ; that no parti- 
cular measure of conviction and alarm is a pre-requisite ; 
that it is enough as to the act itself, if the sinner be 
led to go to the Redeemer, whether the measure of con- 
viction be great or comparatively small, or whether it 
be just a feeling of wretchedness and unhappiness, 
which, though easily conceived, it may not be easy to 



260 



express ; and that in believing the Gospel itself, there 
is included a conviction that we are lost and guilt y 
sinners. 

Connected with this, is the difficulty you feel rela- 
tive to repentance. The mistake arises from the prin- 
ciple which has led numbers to withhold the invitations 
of the Gospel till the sinner is, as they think, sufficiently 
alarmed and humbled because of sin, and then to intro- 
duce them as something to which he is entitled. Thus 
to limit the proposal of the blessings of mercy is to act 
very differently from the inspired messengers of Hea- 
ven. It may have the appearance of wisdom, but it 
defeats its own end, by turning the mind from the 
atonement, and from the grace of the Gospel, to some- 
thing in itself. It is true, that though no man is justi- 
fied on account of his humility and contrition, it is on! y 
such as are humble and contrite in heart that can, iu 
the very nature of things, relish or enjoy the blessing? 
of redemption ; but still the invitations of mercy are 
addressed to all indiscriminately. The promises of the 
consolations of God are made to sinners considered as 
bowing to his will ; but it is by means of the goodness 
exhibited in the unlimited invitations of the Gospel, by 
the rich provision that is made for the salvation and 
bliss of believers, and by the wonderful medium through 
which the divine grace flows to the guilty, that the re- 
bellious heart is subdued, Now, as it is in believing 
the Gospel that true penitence is exercised, it cannot 
be a prerequisite to our being called to believe it and 
to come to the Saviour. For a sinner to think that he 
ought not to embrace the Gospel till he be more deep- 
ly humbled and penitent, is but a specious deceit of an 
evil heart. 

Repentance is not a condition of obtaining salvation 
— it is a branch of salvation itself. Considered in a 
general view, it is that entire change of mind which 



261 



takes place when a sinner is converted to God. Acts 
v. 81, and xi. 18. This change, when spoken of in re- 
lation to the divine testimony, is termed (i repentance 
to the acknowledging of the truth ;" 2 Tim. ii. 25 ; when 
spoken of in relation to the Almighty,, it is called re- 
pentance towards God ; Acts xx. 2 1 ; and when viewed 
in relation to sin, it is called " repentance from dead 
works." Heb. vi. 1. If, then, it be a change of mind 
to the acknowledging of the truth,, it of course must in- 
clude faith in it. This is that part of the change which 
respects the Gospel ; and it must be connected with 
that branch of it which respects the views and the af- 
fections of the heart " towards God." In so far as this 
change relates to sin, it includes a change of sentiment 
regarding it — a change of feeling towards it — and a 
change from hardness or impenitence of heart to sorrow 
because of it. Jer. xxxi. 18, 19- Ezek. xxxvi. 31. I 
need not tell you that this is very different from the 
notion that repentance is just a feeling of regret, or re- 
morse, for sin ; and even from that which confines it to 
heartfelt sorrow for it. It includes, indeed, sorrow for 
every transgression, but only as a part of the change 
which takes place on receiving the truth. The whole 
included in this repentance was preached by John, the 
harbinger of our Lord, by " saying unto the people that 
they should believe on him who should come after him 
— that is, on Christ Jesus." Acts xix. 4. Surely, 
then, it cannot be a prerequisite warranting an applica- 
tion to the Saviour ; and what is true of it as a whole, 
applies in particular to that sorrow which is an essen- 
tial part of it. 

It is only by looking on Calvary, and on the beauty 
of holiness as exemplified by him whom our sins 
pierced, that our sense of guilt and of demerit is deep- 
ened, and that we are made to mourn for sin with gen- 



262 



nine and heartfelt contrition. Instead, then, of refus- 
ing comfort because our previous convictions and our 
sorrow for sin were but slight, let the mind now dwell 
on the cross of Christ. It is this display of the un- 
bounded goodness of God towards us, notwithstand- 
ing our guilt and impenitence, that softens the hard 
heart and melts the soul into tenderness. Ezekiel xvi. 
62, 63; Jeremiah xxxi. 19; Zechariah xii. J 0. There 
we see that law honoured which we have so often vio- 
lated ; and the exceeding sinfulness of sin is read in 
the overwhelming woes of the Redeemer. The mind 
takes its station here, and contemplates the flowings of 
mercy in the blood of the Saviour. Looking with the 
deepest interest on the Lamb of God, we see the love 
of his heart in his manifold sufferings. Convictions of 
guilt flash upon the mind, when we take our stand at 
Calvary : there, love and grief, hope and joy, unite 
their streams, and become sweetly blended. Luke vii. 
36 — 50. The heart is not distracted — its very weak- 
ness is met ; for that same object which impresses most 
deeply a sense of the danger consequent on sin, gives 
the most reviving views of the divine mercy and love. 

I beg you to notice, that there is nothing in these 
statements which can sanction the practice of address- 
ing those as Christians who do not give evidence of a 
change of mind. Some do so as soon as alarm is felt, 
and others when the word is received with joy, but 
both are in the wrong. Holiness of character is not 
necessarily connected with a strong or a sudden excite- 
ment : the question is — From what does it spring ? 
Care ought to be taken that while the Gospel is stated 
without reserve, the wounds of the sinner may not be 
healed slightly. It is an awful thing to buoy up with 
presumptuous hopes such as are deceiving their own 
souls. It is in vain that they dwell upon the agony 
of distress which preceded their emotions of joy, for 



263 

if they are not building their confidence on the basis of 
the work of Christ., they are yet far from God. 

Let me now call your attention to the difficulty vou 
mentioned relative to the nature of coming to Christ. 
In Scripture, believing in him, and coming to him, are 
expressions used interchangeably; strictly speaking, 
the latter is the effect of the former, Heb. xi. 6 ; but 
so closely are they connected, that the one involves the 
other. Still, however, the distinction between them is 
explanatory of their nature. When a sinner is persuad- 
ed of the truth, that salvation is to be had through 
Christ, and that in no other way can he be delivered 
from absolute ruin, he comes to him for the precious 
blessing, or, in other words, he commits himself to 
him, or trusts the salvation of his soul in his hands. 
On hearing the invitation, Ci Come unto me and I will 
give you rest," instead of fixing on the word coming, 
and desiring to Jtnow how to perform this act aright, 
that he may find rest from the consideration of having 
done it well, he fixes his eye on the word me, and says, 
% Does Christ say, come to me ? To him, then, will I 
go." Matth. xi. 28—30. In coming to the Saviour, 
then, he is not engaged in speculating on the act of 
coming as an exercise of the mind, but is occupied with 
the character of him to whom he comes, and with his 
gracious invitation to cast his all upon his perfect 
atonement. In His work and character he sees all 
his salvation and all his desire ; and in His unfettered 
invitation he finds abundant assurance of a free wel- 
come. The result is, that this sense of the free and 
exuberant love of the Saviour excites him to trust his 
all in His hand ; and in doing so his soul finds rest. 

Connected with this, is what you said respecting that 
fervour of affection and desire which accompanies an 
application to the Saviour. Perhaps, my dear friend 
you are striving to gain the effect, without dwelling 



264 



sufficiently on the cause. I need not tell you. that 
faith in that Gospel which preaches peace to the very 
chief of sinners is the principle from which all holy af- 
fections proceed. It is so because of the glorious na« 
tare and assimilating influence of the truth believed. 
Let your mind,, then, be carried beyond its own exer- 
cises, to the attractive object of its faith ; for in ad 
other way can the effects you desire be produced. 

Saying faith is the belief of the saying truth : for 
the efficacy of faith arises from the thing belieyed. In 
believing it] we see nothing to encourage us before 
God, but his plain testimony concerning the all-suffi- 
ciency of the atonement to take away sin, and his pro- 
mise of eternal life to all who believe in it. When 
conyinced of the fulness, freeness, and suitableness of 
the salvation of Christ, the heart, with all its thoughts 
and affections, comes to be completely engaged with 
it. Being persuaded that he has dor/a all that is ne- 
cessary as the ground of salvation to sinners, we rest 
on his work ; and we feel attracted to the Gospel, be- 
cause it contains all that is requisite to gladden and 
purify our spirits. The more that we feel the neces- 
sity of this salvation, and the more that we see of its 
interesting nature, the more must we cling to -and ex- 
ult in the Saviour. These workings of the affections, 
the desires and the feelings of the heart, naturally fiov>- 
from the belief of the Gospel : and in vain do we look 
for them while the great spring of them is forgotten. 
To expect that these warm affections will spring up 
into lively exercise while faith is weak, is to forget 
their connection with it as the principle from which 
they proceed, and to look for the fruit without the due 
culture of the tree. Such mistakes frequently arise 
from confounding faith with its effects, — a practice by 
which the beauty and simplicity of the Gospel are ex- 
ceedingly marred. 



265 



When the Scriptures represent Christians as run- 
ning to the Saviour,, as leaning upon him, and laying 
hold of hiin, Heb. vi. 18, they exhibit in a most natu- 
ral manner the effects of faith in him. The truth is in- 
volved in obscurity when we attempt to explain faith 
from such figures, instead of explaining, as is most ra- 
tional, the figures from it. When exposed to the storm, 
for example, how eagerly does the traveller flee to an 
open shelter : In the time of extreme danger, with what 
pleasure do we run to a place of safety ; and with what 
affection do the needy go to a generous benefactor up- 
on his kind invitation. Such cases serve to illustrate 
the feelings and the workings of the heart on believing 
the Gospel, in which Christ is exhibited as " a refuge 
from the storm and a covert from the tempest, as rivers 
of water in a dry place, and as the shadow of a great 
rock in a weary land." Isaiah xxxii. 2, and lv. 5. It 
is easy to see how love and desire, hope and gratitude, 
delight and holy activity, will all spring from faith in 
the message of mercy. The heart, however, is at the 
time engaged in reflecting on the objects which occa- 
sion its feelings, rather than on the feelings them- 
selves. 

These exercises, then, are not prerequisites to our 
going to Christ, but are the effect of going to him on 
the warrant of the Gospel itself. When faith is weak, 
and the Gospel but dimly discerned, these holy fruits 
are proportionably small. There may indeed be a na- 
tural movement of the animal affections by the new 
objects about which they are exercised ; but this warmth 
and false luxuriance are very different from the real 
growth of heavenly dispositions. The way to increase 
their genuine warmth and real vigour, is to look at all 
times to that from which they proceed, and to continue 
and abound in the active exercise of the principles pro- 
duced by it. I speak not, you will perceive, of simply 

vol. i. n 



266 



looking on the cross and character of Christ, as if no- 
thing more were necessary, but of acting in all cases 
with these in our eye. Confidence in him, and unre- 
mitting activity, ought ever to be united. The life of 
a Christian is not a life of mere contemplation, but of 
assiduous diligence : — His diligence, however, is stimu- 
lated by looking to se the Author and Finisher of our 
faith." Heb. xii. 2, 

I beg here to call your attention to a very common 
error among inquirers after the truth, and to which 
I think you referred. It is that of waiting till thev 
shall find some change, or good disposition, wrought 
in them by divine influence, before they will come to 
Christ, or take comfort from the Gospel. In opposi- 
tion to this, and every self-righteous course, the Scrip- 
tures teach, that the finished work of Christ, exclusive 
of every exercise of man, is that for the sake of which 
God justifies a sinner; and that the first scriptural 
consolation received by the believer arises from the 
Gospel, and not from reflecting on the feelings or 
change of his own mind towards it — though doubtless 
his comfort is increased and continued by the influ- 
ence of the truth upon his character. Acts iii. 41, 46, 
47; viii. 39; xvi. 34. Rom. v. 1 ; x. 6—11. Gal. ii. 
16 — 21. Ephes. ii. 4 — 9; iv. 32. According to what 
I have stated, this change, and all good dispositions, 
are obtained in coming to him. As it is only, how- 
ever, by surrounding objects appearing to a man pre- 
viously blind, that he knows the blindness of his eyes 
to be removed, so it is by the result that we come to 
know of divine influence. The spirit of God inclines 
the heart to go to the Saviour, and to renounce ail other 
grounds of confidence. But that which inclines a sin- 
ner to go to him, and that which calls him to go, and 
warrants him to hope for pardon on his going, are quite 
distinct. No consciousness of any internal or external 
qualification whatsoever is necessary to authorize any 



267 



sinner to apply to the Saviour. The general and the 
indefinite calls of the Gospel, in which sinners are de- 
scribed merely by their guilt and their necessities, form 
the ground on which they are warranted to go to him 
in the confidence of obtaining mercy. Isaiah Iv. 1 — 3. 
It is in leading the mind to these,, and to the work of 
Christ, that the Spirit acts. John xv. 26 ; xvi. 14, 15. 
It must be a great mistake, then,, to place the conscious- 
ness of his work between us and the free salvation of 
the cross. The effect of doing so has in some cases 
been,, that even when every false confidence was aban- 
doned,, and no help was expected but from Christ, the 
mind has been long kept in perplexity from not seeing 
that any sinner may go to him for mercy. 

The influence of the Spirit is not something of which 
we have a distinct and an immediate perception. There 
are no new faculties given us ; those we have are only 
directed by him to their proper objects. Sanctification 
is not effected by immediate inspiration. No new re- 
velation is made ; the mind is only taught by the Spi- 
rit to discern and to receive the truths already recorded 
in Scripture. 1 Pet. i. 22, 23. His agency is not per- 
ceived or felt separate from the influence of the word 
of God upon our minds and our affections : it is known 
only by its effects. The word and the Spirit are not, 
indeed, the same ; they are in themselves quite distinct. 
The word,, however, is the medium through which he 
works. John xvii. 17* The mode in which he ope- 
rates is beyond our comprehension ; but whatever it may 
be, we can have no sense of his operations separately 
from the workings of our minds. His gracious in- 
fluence mingles itself, as it were, with the reasonings, 
motives, and persuasions of his word. At the time that 
we are tanght by him, it is the thing taught, and not 
the teacher, that engrosses the heart. On reflecting 
on the effects, however, we trace the whole to him, and 



268 



give liim the glory. When the mind is occupied with 
discussions about the mode of his operations, it is turn- 
ed from the great objects exhibited by him, and so 
ceases to feel their power. If, on the other hand, we 
forget our own weakness, and do not constantly rely on 
the promised aid of the divine Spirit, we are cherishing 
a principle directly opposed to that meek and humble 
temper of heart in which God delights, and a principle 
which must blind us to the truth. Beautiful is the 
simplicity of Scripture, in which we are directed to the 
Gospel, as that by which he works ; and to the throne 
of grace for his necessary and gracious influences. John 
iii. 5, with verses 14, 15, 16, 17, 18. 2 Thess. ii. 13. 
1 Pet. i. 22. Luke xi. 9—13. 2 Cor. ii. 14, 15. Ac- 
tivity and dependence are thus united ; and while we 
are sanctified, God is glorified. 

No one, then, ought to be distressed, as if he had 
not been the subject of this influence, because he can- 
not tell, from an immediate perception of it, how it is 
exerted ; nor should any one boast of divine impulses 
apart from the power of the truth. Neither should any 
delude themselves by waiting for some extraordinary 
impressions, before they will apply to the Saviour. Let 
the Gospel, then, be contemplated by you with an 
humble and devout heart, and in dependence on the 
promise of divine teaching ; and let its gracious calls 
be at once yielded to, in the faith of acceptance through 
Christ. The belief of it will produce acceptable prin- 
ciples and acts of obedience. These acts of obedience 
will tend to increase the knowledge of the truth, and 
this increasing knowledge will invigorate you for duty ; 
so that faith and obedience will be found to have a re- 
ciprocal influence, they will act and re-act the one up- 
on the other. 

Be not misled by a false humility, which feels as if it 
m ere improper to expect the blessings of the everlasting 



269 



covenant in your present condition. The spirit of this 
spurious humility we see in Peter , who, when our Lord 
condescended to wash the feet of his disciples,, said, 
" Lord, dost thou wash my feet ?" and again, " Lord, 
thou shalt never wash my feet." John xiii. 6 — 10. Pe- 
ter in this showed a deep sense of the dignity and the 
greatness of his master, and of his own insignificance. 
He did not, however, dwell sufficiently on the purity 
and the holiness of Christ, and his own guilt and de- 
merit as a sinner. Hence our Lord led his attention 
to that spiritual purification of which he stood in need. 
In doing so, the Saviour had his eye on what he should 
have to suffer, in order to the purification of the souls 
of men ; and when Peter at last came to see what was 
included in the language of his Lord, he would deeply 
feel for the erroneous views he had formed. If it were 
too much for our Lord to wash the feet of his disciples, 
what would it be to suffer what Gethsemane and Cal- 
vary witnessed ; to endure the desert of sin ; and to ex- 
pire under the curse of the divine law ? True humility 
consists, not in deeming it an act of presumption to* ex- 
pect, or receive, the blessings of heaven, and for that 
reason declining the acceptance of them ; but in feeling 
that, great and many as they are, they are all neces- 
sary ; and that, wonderful as is the medium through 
which they flow to us, no other could have sufficed. The 
question with us ought not to be, are not the blessings 
of redemption too great for our deserts ? but, can we 
do with less ? The least of the divine mercies is beyond 
our deserts, but the greatest of them is not beyond our 
necessities. God hath already given his Son, and no- 
thing is too great to be given through him. In feeling 
that such is our guilt, and such our wretchedness, that 
unless all the mercies of the new covenant are granted 
us, we must perish ; and in gratefully receiving what 



210 



the abundant goodness of God hath provided, we mani- 
fest that true humility which the Scriptures extol. 

The hearty on viewing the astonishing means by which 
redemption is provided, admires the riches of divine 
grace ; and, conscious that nothing less could have an- 
swered the end, feels itself shut up to this method of 
salvation, and is subdued by the overpowering influence 
of gratitude. Thus David, when the Lord made him 
many promises, which included the salvation of the 
Messiah, went into the sanctuary and humbly worship- 
ped God, saying, that such was not " the manner of 
man — that when he thought of himself and of his 
father's house, he was lost in wonder at what had been 
promised. His humility was not of that spurious kind 
which would have led him to refuse the blessings in 
question, as too much for him to receive : on the con- 
trary, it appeared in his praying, that it might be to 
him cc according to the word of his God," and that the 
whole of the promised blessings might in due time be 
fully communicated. 2 Sam. vii. 18 — 29- Such is the 
humility which all ought to feel and to manifest. 

Pray, as did the disciples, for an increase of your 
faith. Luke xvii. 5. Do it with an importunate heart ; 
encouraged by the call and the promise of the Saviour, 
who feeds his flock like a kind and a faithful shepherd. 
He conducts them with the utmost tenderness and care; 
and with a wise and affectionate regard to their age, 
strength, and situation. He does not overdrive, or leave 
the least of them behind. Such of them as cannot keep 
pace with others, he waits upon with all patience and 
kindness, and leads them softly along. Those who can- 
not walk at all, he takes up in his arms; and, in a man- 
ner the most engaging, " carries them in his bosom." 
Isaiah xl. 11. Such are the beautiful images employed 
to represent the tenderness of his heart, and his affec- 
tionate concern for the very feeblest of his people. 



271 



Be not, I entreat you, discouraged or cast down be- 
cause you meet with difficulties ; but persevere. Wait 
upon the Saviour and implore his aid. In the most 
eminent Christians there is a conflict. They all feel 
much within that is evil ; all of them are obliged to 
maintain constant vigilance ; and not one of them ex- 
pects complete rest in this world. This is far from 
lessening their sense of the evil of sin ; but it keeps 
them from despondency. They know that the truths 
of Scripture are written ce that they sin not/' and this 
preserves them from presumption ; but they know also 
that, if unhappily they do sin, there is an advocate with 
the Father ; and this leads them with humble hope to 
the throne of grace, for mercy to pardon, and grace to 
help in time of need. 1 John ii. 1, 2. Heb. iv. 1 6. 
It is with them, as with a person who is afflicted with 
a disorder of which he does not expect to be ever per- 
fectly cured, but which may be kept under by a parti- 
cular regimen and medicine. If he neglect these means 
of keeping it in check, it instantly gains vigour. Or, 
if he do, or take any thing which will counteract their 
influence, the same effect will follow. His safety, of 
course, depends on his continuing without intermission 
in the use of the precautions and the medicine adapted 
to his malady. In like manner, the Christian does not 
expect to be perfectly free from sin in the present life ; 
but, by continuing to apply the remedy provided in the 
Gospel, he, in a measure, keeps sin under, and gra- 
dually subdues it. If, on the other hand, he let the 
truth slip out of his mind, or has recourse to other 
means of deliverance, then sin instantly gains strength. 
You will perceive from this, that our safety lies in liv- 
ing constantly by the faith of the Son of God. Let a 
life of faith, then, be your aim. With your heart turn- 
ed to heaven for assistance, seek to be progressively 



272 



sanctified,, and " look for the mercy of the Lord Jesus 
Christ unto eternal life." Jude 21. 

I am, &c, 



LETTER XV. 

ON CHRISTIAN CONFIDENCE IN PHAYER. 

Confidence in prayer the privilege of Christians — Arises from 
the character of God as a Father — From the atonement — From 
the intercession of Christ — From the promises of a gracious 
answer — Includes freedom of speech at the throne of grace — 
Necessary because of discouragements — Blessings we are war- 
ranted to ask. 

MY DEAR FRIEND, 

I have repeatedly recommended to you the exercise 
of prayer,, and shall now lead your attention to the 
duty, and the privilege, of coming to the throne of grace 
with filial confidence and freedom of speech. — Prayer is 
the very life of genuine religion. It serves to maintain 
on the mind a devout sense of our entire dependence 
on God, of his right to govern us., and of our deep re- 
sponsibility as his creatures and his redeemed children. 
It is calculated to excite the most profound veneration, 
and the deepest self-abasement and contrition of heart ; 
while it endears to us the character of Christ, and in- 
creases our desire of conformity to his spirit. It re- 
lieves, sanctifies, and enriches the soul ; fits for the 
thankful reception of the blessings of heaven ; and pre- 
pares us at once for the duties, the conflicts, and the 
varied circumstances of this life, and for holy fellowship 
with God in that which is to come. 



273 



The throne to which we are called, is denominated 
a " throne of grace." Heb. iv. 16. Had it been mere- 
ly a throne of glory, and still more had it been a throne 
of judgment, we might well have been filled with alarm- 
ing fear and with slavish dread. But as it is a throne 
of grace, we may approach it with composure and con- 
fidence. It were, indeed, at once dishonourable to God 
and injurious to ourselves, did we come to it with rude 
audacity, or coarse and trifling familiarity. That bold- 
ness which the Gospel warrants is opposed, not to holy 
veneration and godly fear, but to servile dread and dis- 
trustful despondency. Heb. iv. 16, compared with 
chap. xii. 28, 29. It is such confidence as is adapted 
to the case of a suppliant imploring mercy and unme- 
rited favour, under a consciousness of guilt, and filled 
with contrition. It arises from nothing in ourselves, 
but from the gracious character and the wondrous love 
of God ; and consists in a confident persuasion that as 
we are allowed, yea invited and besought, to come to 
him, we may assuredly expect a cordial reception. 

He whom we address is our Father. This is a most 
endearing relation, and fraught with abundant conso- 
lation. It serves to aid our conceptions of the divine 
goodness, but yet it cannot do justice to the subject. 
Conceive in your mind the bowels of compassion, which 
fill the breast of an affectionate friend and an indulgent 
parent, and then think of the perfection of all that is 
kind and amiable in the heart of the Father of mercies. 
He gives with the heart of a parent, not reluctantly, 
but with cordial pleasure, even with all the love, ten- 
derness, and bounty, which this character supposes. 
Matth. vii. 7 — li« Earthly parents may be unnatural ; 
a woman may forget her sucking child, but he will 
never forget his children. Isaiah xlix. 14 — 16. Ke 
tenderly pities them ; and even when he afflicts them, 
it is with the yearning bowels of a Father, and with a, 



274 



view to their profit. Heb. xii. 9, 10. We should cer- 
tainly approach him with filial confidence and sacred 
boldness,, did our faith correspond with this view of his 
relation to us ; in which he so far condescends to our 
weakness as to excite our trust in him,, by an appeal to 
the feelings of a parent's heart. He knows all our cir- 
cumstances and wants ; he is ever with us ; and is ever 
able to relieve us. He delights in showing mercy ; and 
never does he upbraid with guilt, with favours former- 
ly conferred,, or with the frequency of our applications. 
Fie will, with the utmost readiness, forgive our sins ; 
purify our hearts ; keep us from evil ; give us strength 
for duty ; patience under suifering ; in due time deli- 
verance from trouble ; and, finally, everlasting life. 
ec Fear not, my dear flock," said the Saviour, ec your 
Father is delighted in giving you the kingdom/' Luke 
xii. 31. He gives it with all his heart ; it gratifies his 
very soul to confer it : and will he not, then, cheerfully 
give all that is necessary on the way to it ? 

The confidence which this view of the divine cha- 
racter inspires, is exactly that which, as sinners, we 
need. Sin at one time was viewed as nothing ; it was 
difficult to excite our fear, and to convince us of 
our need of mercy. We rushed headlong , with pre- 
sumptuous boldness. The stupor of insensibility was 
mistaken for the peace of God. When, however, we 
are brought to see it in its true light, we can hardly be 
persuaded that God will forgive it, and receive us into 
favour, and so are in danger of perishing with the fear- 
ful and unbelieving. To meet this state of mind, and 
to gain our confidence, he has revealed himself as mer- 
ciful and gracious — as full of pity and compassion — and 
as abundant in goodness and truth. Fie adapts his dis- 
pensations to our necessities and our fears, and seeks to 
recover our alienated minds by the overflowings of his 
goodness. He has even given up his own Son unto suf- 



275 



fering and death, that he might " commend his love 
towards us/' Rom. v. 6 — 8, in all our guilt and deme- 
rit. Much has been done, that the heirs of promise 
might have strong consolation, who have fled for refuge 
to the hope set before them. And why has he done all 
this ? but because, till we are brought to trust in him, 
we cannot come to him with a proper spirit, and can- 
not be conformed to him. Psalm cxlvii. 11. Heb. xi. 
6, 7- with Gen. iii. 8. 

Admirably fitted are the discoveries of the divine 
goodness, and the gifts of divine love, to attract us to 
God, and to cherish the most assured hopes of all that 
is good in itself, and adapted to our condition. Ani- 
mated by this, we may come to the throne of grace with 
holy and steady confidence. We are apt to view God 
as rather unwilling than otherwise, to communicate the 
blessings of his covenant ; and to consider what is be- 
stowed as drawn from him by the interposition of Christ: 
But the whole of the mediatorial work of the Saviour is 
the fruit, and not the cause of his love. The opposite 
view must destroy all confidence, and infuse a spirit of 
jealousy and suspicion. Scriptural apprehensions of 
his character lead us to him as one cheerfully disposed, 
yea delighted, to do us good. 

I shall now call your attention to another ground of 
confidence in approaching unto God — namely, the 
boundless merit of the atonement and character of our 
great High Priest. Heb. ix. 11—14, 23—26. He is 
the way to the Father. Our state and character re- 
quire that all intercourse between God and us should 
be through a mediator ; and we are accordingly called 
to approach him in the name of Christ. John xiv. 6. 
To come to God in his name, is to draw near to the 
throne of grace as guilty sinners, disclaiming all confi- 
dence in ourselves, and pleading exclusively the worth 



276 



of his character and sacrifice ; and looking for all that 
we ask, as the reward of his work. 

The Throne of Grace means the Mercy Seat. The 
reference is to the covering of the Ark in the Mosaic 
Sanctuary ; on which, and towards which, the blood of 
atonement was sprinkled. Exodus xxv. 21, 22. Lev. 
xvi. 2, 14, 15. Here God sat as propitiated : Here he 
could display his mercy and his grace, in consistency 
with the purity and the holiness of his character. 
Psalm Ixxxix. 14. This was an expressive emblem of 
the Redeemer j by whose atonement the curse of the 
law has been removed, and whose sacrifice has become 
an honourable medium of the forgiveness of sin, and of 
communion with God. As the Jewish mercy-seat or 
propitiatory was the medium of mercy, and of fellow- 
ship with heaven for the ancient worshippers, so Christ 
is the great medium through which w T e have access 
to God, and through which he communicates of 
his goodness to us. It was towards the mercy-seat 
that the Israelites directed their prayers. Josh. vii. 6* 
1 Kings viii. 29, SO. Dan vi. 10. This was not from 
a superstitious regard to the place, but because there 
God dwelt as the God of peace, and because their ser- 
vices could not be accepted, except through the Mes- 
siah, of whom the Ark was an expressive figure. In 
New Testament language, it was looking to God 
through a Mediator. In drawing near to the throne 
of God, we ought to trust to the precious blood of 
Christ. However unworthy we are, the Saviour is 
worthy to receive all glory and blessing. Rev. v. 11, 
12. In proportion to our knowledge of his work and 
character, and the steadiness of our reliance on his sa- 
crifice, will be our enlargement, confidence, and happi- 
ness in devotion. From him our hope springs, and it 
is " in believing in him that we are filled with joy and 
with peace." 

But consider not only the atonement of Christ, but 



277 



likewise his intercession. Rom. viii. 34. Heb. vii. 25. 

He pleads for us ; lie presents our services ; and he ob- 
tains for our prayers, audience and acceptance. Even 
after a rebel has been pardoned by his prince,, he will 
feel afraid to enter the presence of his sovereign ; and 
will be anxious that he, through whose mediation he 
obtained forgiveness, should take him by the hand and 
present him to the king. So is it with us. We could 
not be admitted into the divine presence bv ourselves, 
but the Mediator introduces us by kindly presenting 
us to God. Ephes. iii. 12. 1 John ii. 1, 2. This meets 
the fears of the returning sinner, and the discourage- 
ments of the timid and dejected Christian. The inter- 
cession of the Saviour is alwavs prevalent, and it em- 
braces all our concerns. Our prayers are very defect- 
ive ; we know but little of our wants and our dangers, 
— but the gracious Advocate within the veil is perfectly- 
acquainted with the whole. When, like Peter, we see 
not the approaching evil and clanger, he does ; and he 
prays for us that our faith may not fail. Luke xxii. 
31, 32. He asks that we may be blessed with all ne- 
cessary blessings below, and at last with all the mercies 
of the everlasting covenant. Since, then, we have such 
a friend and a brother in the heavenly temple, we may 
approach the divine throne with confidence, resting as- 
sured that through him we shall receive the desire of 
our hearts. How fitted is this view of his character to 
encourage, revive, and satisfy the soul ! 

Let me also remind you of the many promises that 
the Lord will hear the prayers of his people. Psalm 
Ixv. 2 ; cxlv. 1§, 19. Prov. iii. 6. Isa. Ixv. 24. John 
xiv. 13, 14; xv. 23. These promises have been illus- 
trated by a succession of examples, all admirably 
calculated to banish the fears which a sense of guilt 
and of demerit frequently suggests. The history of 
the Patriarchs, Prophets, and Apostles, is full of such 



278 



examples. Nor are they confined to such eminent 
characters; for in every age the Lord has heard his 
people,, however feeble they may have been, and what- 
ever were the circumstances of their lot. John was 
told,, that the incense offered up in heaven accompanies 
the prayers of all saints. Rev. viii. 3, 4. Through 
the intercession of Christ, signified by the incense, they 
are received and answered. When we engage in this 
duty, and continue in it in a proper spirit, we come to 
know, from our own experience, that the Lord never 
said to his people, ec Seek ye my face in vain." Isa. xlv. 
19. This serves to increase our confidence, and to en- 
dear to us the privilege of prayer. With these things 
before us, we may well follow the apostolic exhortation, 
—to draw near with a true heart in the full assurance 
of faith, happy in deliverance from a sense of unpardon- 
ed guilt, and in the confidence of acceptance with God, 
through the purifying virtue of the blood of sprinkling. 
Through the Mediator, we have access even into the 
holiest of all, and there he himself ever liveth to make 
intercession ; so that we may at once, with confidence 
and humility, triumph over the fears of condemnation. 
Heb. x. 19—22. 

But this boldness includes not only confidence of 
success in our petitions, but full freedom of speech in 
addressing God. This liberty of speech is expressive 
of intimate and endearing fellowship with him as a 
Father, and is one of the privileges of his family. We 
are not kept at an awful distance, as if we were stran- 
gers ; but, like children, we have free access to him at 
all times, and in all circumstances. In every thing 
we may make our requests known to him, for there 
is nothing he will think too insignificant to be laid be- 
fore him. To him, then, we may completely unbosom 
ourselves, and freely and fully unfold what we could 
tell no earthly friend, however near and dear to us. 



279 



Yes — to him we are exhorted to pour out our hearts, 
when so burdened with cares and anxieties, or with 
griefs and alarms, that we know not how to bear them, 
and are ready, with a bosom full of sorrow and per- 
plexity, to sit down and mourn over our lot. Psalm lxii. 
8; cxiii. 1—5. Lament, iii. 11—19- Phil. iv. 6, fi 

Distressing it must be to sit deploring our fate, and 
saying, " What shall I do !" But there is no reason 
whatever for thus giving way to sad lamentation and 
despondency. We are encouraged to go to the Lord 
with a heart full of grief, and tell him of our distress- 
es — to keep nothing back, but to pour all our com- 
plaints into his merciful bosom — to make him our 
counsellor and friend — and on him to cast our every 
burden and care, in the confidence that he careth for 
us, and will sustain and bless our souls. Psalm Iv. 22 ; 
1 Pet. v. 7- This relieves the mind. Having told him 
of all our cares, anxieties, and distresses, we feel calm- 
ed and encouraged : (e the peace which passeth all un- 
derstanding" guards the heart : we rest on God as one 
w T ho knows ail our state ; and feel satisfied that it is 
for us to keep the path of duty, and to leave all events 
with Him. How sweet thus to be enabled to recline 
with humble confidence on the bosom of our Father, 
and calmly to fall asleep in the absence of all corroding 
care and disquieting anxiety ! Psalm iv. 8. When the 
mind is stayed on God, we feel serene and satisfied in 
the wildest storms, and the darkest dispensations. In 
the deepest afflictions hecan sooth the mind and strength- 
en the heart. " The waves may beat, and the tempest 
roar, but the anchor of hope fixed in the heavenly 
temple will be a complete preservative." 

The grounds of confidence to which I have referred 
you are particularly necessary, because of the many 
discouragements we meet with in the exercise of praver. 
To a few of these I beg your attention. We are un- 



280 



der the necessity of daily struggling with an evil heart 
of unbelief, and resisting temptations to depart from 
God : we are conscious of many errors, and feel how 
feeble are our efforts, and how small is our progress 
in the Christian course. Smoothly as we proceed in 
the absence of temptation, we have to lament that when 
our temper is crossed, or any thing opposes our na- 
tural bias, we instantly stumble. When thus conscious 
of guilt we feel ashamed ; our minds are shaken, we 
feel shy, and are in danger of fleeing from God, instead 
of going to him and fully confessing our sins and de- 
merit. In the case of some heinous offence, we must 
in particular be filled with the deepest concern, and we 
will naturally feel afraid to approach the throne of our 
God. Deeply, without question, we ought to feel our 
guilt and our baseness ; and it becomes God to frown 
upon us in our such circumstances, by withdrawing the 
joys and the consolations of his love. Indeed, in the 
very nature of things, joy must be interrupted, and 
confidence marred, at a time such as this. No earthly 
resources can then calm the conscience or tranquillize 
the heart. " To be conscious of living in transgression 
of the will of God made AcTam miserable even when 
in Paradise. What was Eden to him : when he heard 
the voice of God — Adam, where art thou ?" Gen. iii, 
8, 9, 10. We err, however, in supposing that, in cir- 
cumstances like these, it were presumption to pray* and 
that it is our duty to refrain from it : for the greater 
our transgressions have been, the more necessary it is 
to confess them, with our eyes turned to the sacrifice 
of Christ, and with fervent supplications for mercy in 
his name. Psalm xxv. 11, and li. 1 — 4. We need not 
be afraid to do so, for he who knows what we need be- 
fore we ask him, hath expressly invited us to return to 
him immediately, through Christ ; and hath declared 
that, if " we confess our sins, he is faithful and just 



281 



to forgive us our sins, and to cleanse us from all un- 
righteousness." 1 John i. 9« 

To the Saviour then let us go for pardon and pu- 
rity. If we keep guilt in our bosom,, it will only 
make it rankle. Dangerous as a wound may be at 
first, it will become much more so if neglected : If 
allowed to fester, it may end in a gangrene,, and so 
in death. Wisdom calls for an immediate application 
to the physician and to the prescribed remedy. Never 
can peace be recovered but by utterly despairing of 
help from ourselves,, and falling as sinners into the arms 
of free and sovereign mercy. 

David for a time refrained from confessing his 
guilt, and though he might not entirely abandon de- 
votion,, he had no enjoyment in it. Psalm xxxii. 3, 4. 
He was a stranger to peace, and the prey of vexing re- 
collections, till he went to God, and frankly acknow- 
ledged his iniquity, and supplicated forgiveness. When 
he thus went to the throne of grace, he obtained mer- 
cy ; and with deep feeling, and in language expressive 
of his own experience, he wrote the thirty-second Psalm, 
which commences with a declaration of the blessedness 
of the man whose transgressions are forgiven, and 
whose sin is covered. Nor did he rest here : He had 
supplicated the complete cure of his spiritual maladies, 
and he now blesses God for hearing him, and expresses 
the sense he had of the blessedness of the man in whose 
spirit ce there is no guile." Psalm li. 10 ; Psalm xxxii. 
2, 5. The spirit of duplicity which had led him to 
conceal his guilt, and virtually to deny it, and which 
kept him from going to God and fully confessing it, 
had now been subdued. The confession of sin in the 
hope of mercy, and gratitude for reconciliation, were 
connected with simplicity of heart. Sweet indeed in 
such a case is the message of reconciliation through that 
blood which has been sprinkled on the heavenly mercy- 



282 



seat; and through which we again obtain, as at first, 
pardon and acceptance ! This is quite a different thing 
from working up ourselves into a persuasion, that be- 
cause God is unchangeable all is well, whatever be our 
spirit or deportment. Such a persuasion is utterly pre- 
sumptuous, and partakes not of that confidence which 
arises from a fresh application to the fountain opened 
for sin and uncleanness. Against every kind of pre- 
sumption it becomes us to watch with the most assidu- 
ous care. Let no dread however deter us from going 
to God, with our eyes fixed on the work and mediation 
of his Son. This will melt and purify the heart. How 
bitterly must we weep when Jesus looks on us with 
kindness, even after we have denied him ! Luke xxii. 
61, 62. 

Another discouragement arises from the prevalence 
of sloth and indifference. We often feel little fervour 
—little spirituality— little of the exercise of faith and 
of love. The mind, feeling cold and earthly, deems it 
improper to pray. In such a case we ought doubtless 
to feel deeply, and to be humbled in the dust. They 
are not to be envied, but pitied, who are unconcerned 
about the state of their minds, whether carnal or other- 
wise ; and who boast of their correct notions of divine 
truth, while far from being anxious to glorify God. 
But still, the remedv is not to be found in keeping 
back from the throne of our God, because we are sunk 
into a state of great insensibility to things unseen and 
eternal, but in drawing near to him with the greater 
concern ; convinced that the more weak and lifeless 
we are, the more we need the communications of his 
grace. If we refrain from prayer, from reading the 
Scriptures, and from the institutions of Christ, be- 
cause we feel not that life and comfort which we desire, 
we are putting from us the only things which can cure 
us of the evil we deplore, and produce that spiritual state 



283 



of mind after which we are seeking. Prayer tends to 
subdue evil habits, and it exercises and strengthens 
holy dispositions : It is also an appointed means of 
obtaining assistance from above. Let no sense of weak- 
ness, then, no temptations, no fears, keep from the 
throne of grace. 

The spirit thus cherished is the same with that 
which keeps many a trembling sinner from coming to 
the Saviour, till he can persuade himself that he is bet- 
ter, and so more fitted for mercy. The language of 
Scripture to such a character is, " Go to the Physician 
as you are;* and similar is its language to every 
Christian who keeps back from God, because his 
mind has become lukewarm or insensible. Should an 
individual question his Christianity, let him remember 
that the Gospel addresses us, not as converted nor as 
unconverted, but as sinners. If he cannot approach 
God as a child of his family, let him do it with the 
prayer and the spirit of the publican. Indeed, even 
a Christian in the enjoyment of the highest consola- 
tion, does not come to the throne of grace on the ground 
of his being a saint, but as still a guilty creature in 
himself. Have we sinned against God, and are we 
still addressed in the Gospel ? Surely, then, the ques- 
tion with us ought to be, ce Are the testimony and the 
promises of the Gospel true ?" If we doubt their truth, 
our business is with the evidences of their divinity, and 
not with evidences in us of a change of mind. If we 
suppose, that because faith is the fruit of divine influ- 
ence, and we have no sense of that influence, it is there- 
fore in vain for us to think of believing, we have for- 
gotten that the power to believe does not consist in 
some active energy in the mind, but arises from the ful- 
ness and clearness of the evidence of the truth impress- 
ing it. Let the Gospel itself, therefore, occupy the 
soul/ that its glory may, through the divine blessing, 



284 



influence our hearts : Let the heart dwell on the char- 
acter of God, the work and intercession of Christ, and 
on all that the cross discloses : Let it be devoutly turn- 
ed to the heavenly Teacher, that the soul may be reviv- 
ed, and all that is within us brought under the trans- 
forming influence of redeeming; goodness. To this re- 
medy let us have recourse at once, for the longer we 
delay the worse shall we become. 

We are ready to be discouraged, also, in the time of 
deep and distressing affliction, and in circumstances of 
extreme difficulty. Seeing no visible means of relief, 
we give way to despondency, and think it is vain to 
call upon God for what he seems to have denied us. 
Numb. xi. 21, 22, 23. It were well for you when dis- 
couraged in this way to turn to the cloud of witnesses 
that have gone before you, and to study their charac- 
ters. Think of the many and great perplexities and 
entanglements through which they were carried ; Ob- 
serve how they were preserved when ready to fall and 
to faint — how they were aided and strengthened when 
ready to despond — and how they were delivered in cir- 
cumstances the most perilous and calamitous. Think 
of the ark in the midst of the deluge — of the rock and 
the manna, of the cloud and the pillar in the wilder- 
ness : Think of the passage through the Red Sea and 
through Jordan, and of the many interpositions of a 
gracious Providence which marked the history of the 
chosen people. See the ancient worthies, through faith, 
stopping the mouths of lions, quenching the violence 
of fire, and happy in God, though destitute, afflicted, 
and tormented: See Abraham giving up Isaac, and 
Moses enduring as seeing him who is invisible : Turn 
to the apostles and primitive Christians, and mark the 
strength of their faith, and the constancy of their de- 
votion, in circumstances the most trying to nature. In 
these narratives we see the character and the privileges, 



285 



not of strangers, but of our own family : They are our 
brethren and companions in tribulation. That which 
supported and animated them is equally free and sure 
to us, so that we may well imitate them, who, through 
faith and patience, are now inheriting the promises. 
Let all, then, be left in the hand of your God : Trust 
in him at all times, be your condition what it may. 
He is a refuge that never fails ; and it is his delight to 
aid the helpless, to deliver the afflicted, and relieve the 
distressed. 

This discouragement becomes greater, if, having 
often and long prayed, an answer is delayed. The time 
fixed by God is, however, the fittest : It is for him to 
order our lot, and to his will it becomes us to bow : His 
promises cannot fail ; he is but bringing his plans to 
maturity. Long did Abraham wait for Isaac, and long 
did his family wait for Canaan ; and still longer did the 
church wait for the Redeemer. He waits, and causes 
us to wait, for the proper season. When it comes, all 
will be fulfilled. I speak of things which are promised, 
and not of things which, though he may give, he hath 
not said he will ; far less of things which it were sin- 
ful to ask. With regard to things in themselves good, 
but which he hath not promised, it becomes us to pray 
with deep submission to his mil, because the things in 
question may not be good for us. 

I would here remark, too, that much of what is said 
in Scripture of waiting on God has a respect to express 
promises of events connected with the great promise of 
the Messiah. For him, and for ail that was prepara- 
tory to his coming, did the people of God under the Old 
Testament wait : In like manner we are now waiting 
for his second coming, and for all the events, of what- 
ever kind, which are to precede it ; and are praying 
for what is promised in connection with this solemn 
event. Christians are, accordingly, in the New Testa- 



286 



ment, directed to the blessed hope of the appearance of 
Christ as the close of their conflict, and the consumma- 
tion of their bliss. For this they look and wait, and so 
have their hearts purified and animated under all their 
trials and labours. I need not say, then, that passages 
of Scripture which speak of waiting on God ought not 
to be indiscriminately applied to favours expected in 
this life ; though, doubtless, the general principle, that 
God is to be waited on, is established by them, and 
calls for attention. Though, in regard to what is not 
promised, we should not get the very things we ask, we 
may obtain what is better, as you know was the case 
with Moses. Deut. iv. 23—28 ; Luke ix. 30, 31. We 
may not get ease, but we shall be profited : bodily re- 
lief may not be obtained, but the heart may be enriched 
with more than we could ask or think. At all events, 
prayer will be found a blessing, as a means of sanctify- 
ing the soul, and fitting it for the bliss of heaven. 

There are times when we are plunged into immode- 
rate sorrow, and so are enfeebled and distracted. We 
have an example of the effect of this in relation to 
watchfulness and prayer, in the three disciples who 
witnessed the agony of our Lord in the garden. They 
w r ere quite overwhelmed with grief, and were found by 
the Saviour sleeping for sorrow. Luke xxii. 45, 46. 
The spirit was willing, but the flesh was weak. Mark 
xiv. 37, 38. The weakness of the bodily frame was 
not in itself sinful ; but it might become a snare, and 
so the occasion of sin, vigilance was required, that so 
the mind might rise above , and not be unfitted for the 
duty of the moment. Nature must feel, and it is not 
sinful to feel ; but our feelings ought to be guided and 
regulated by an enlightened judgment. If we give way 
to the spirit which nurses melancholy, and ceases not to 
brood over all that is gloomy, we shall become quite 
heavy with the stupifying influence of desponding sor- 



2 87 

row : and, looking entirely to the dark side of things, 
we shall feel indisposed for devotion, and leave the 
throne of our Father. Such a spirit is the bane of all 
confidence. God is viewed as a hard master ; and the 
mind, being quite unnerved, cannot find pleasure in 
his service. Such is the influence of the mind on 
the body, and of the body on the mind, that if, in 
such circumstances, they are not watched, we may 
soon refuse all consolation, and write the most bitter 
things against ourselves. See how David, in the 42d 
and ' id Psalms, again and again, calls upon his soul 
to dismiss its dejection and its gloom, and to go to 
God ; trusting in his goodness, and hoping for all that 
his wants required, and the covenant of God contain- 
ed. In this struggle between the convictions of the 
judgment and the feelings of the heart, and between 
faith and unbelief, a striking, consoling, and salutary 
example is exhibited. It sometimes happens that, 
through the dejecting influence of trouble, the truth, 
even when the judgment admits it, fails to impart cor- 
responding comfort. The origin of this is but an in- 
firmity, yet it ought to be watched and repressed, for 
though not in itself criminal, it may become an inlet to 
evil. It is easy for a person in health and prosperity 
to tell the afflicted of the promises of the Gospel, but 
it is quite a different thing to lay firm hold of them 
in the day of heavy and perplexing calamity. Still, 
however, it is for us to maintain a conflict, as David did, 
and as the three disciples ought to have done, with such 
infirmities of nature. The latter were exhorted to pray, 
that their weaknesses might not betray them ; and the 
former poured out his soul unto God, and so found re- 
lief. 

Allow me to turn your attention to the great things 
for which we are called to pray. We are exhorted to 
implore mercy. We need this as guilty sinners, and as 



288 



the subjects of affliction and tribulation. In the former 
character we need forgiveness, and shall do so while 
in the body. Our best services are stained with sin, 
and daily are we transgressing. The prayer of Paul for 
Onesiphorus, in which he poured out all his heart, was, 
that he might " find mercy of the Lord in that day." 
2 Tim. i. 18. Blessed, indeed, is the privilege of ac- 
cess to the throne of grace, where the Saviour ever 
pleads, and from whence forgiveness is freely dispensed 
to all who come to God by him. 

But we need also the merciful support and sympathy 
of our great High Priest, as the subjects of affliction. 
He is touched with the feeling of our infirmities, in 
consequence of having been himself tried in all points 
as we are, yet without sin ; and it is in connection with 
this view of his lot, that we are encouraged to come to 
the throne of grace with confidence. Heb. iv. 15, 16. 
It is not of the first approach of a sinner to the Saviour 
that the Apostle here speaks, but of the daily and re- 
peated access of believers to him, for the constant as- 
sistance and support which they need. We receive 
mercy, not only when we obtain forgiveness of sin, but 
also when we are granted all that gracious consolation 
and succour which our circumstances of distress and 
difficulty require. This is called mercy, because it 
springs from the tender pity and compassion, the kind- 
ness and the benignity of God ; and from the sympa- 
thizing tenderness of the compassionate and tried in- 
tercessor who is within the veil. The Saviour is not 
only willing to relieve us, but so warmly feels for us, and 
tenderly pities us in all our distresses, because he hath, 
in our world and in our circumstances, suffered as we 
suffer. 

That you may be encouraged to draw near with con- 
fidence for this blessing, look to the days of the man of 
sorrows, and contemplate his many heavy and compli- 



289 



cated woes. Tliink of his whole life of pain., and pon- 
der with the deepest interest what Calvary discloses ; 
and learn from all this wondrous history that we have 
an High Priest, who can have compassion on the igno- 
rant and on them who are out of the way. Mark his 
confidence of God in the midst of all that seemed to 
oppose it, and certainly tried it to the utmost. Survey 
the workings of the generous and disinterested affec- 
tion of his heart ; and remember that all this he en- 
dured, that he might by his own experience in our na- 
ture, know and feel the dimculties and the trials con- 
nected with the lot of his people. In approaching the 
throne of grace, the recollection of these things will 
impart humble and holy boldness. The thought of 
them ought ever to be connected with the cheering con- 
sideration, that, though in the highest heaven, he hath 
not dropped our interests. There with the most un- 
remitting attention he watches over us, and affection- 
ately says, €C On me let all thy wants lie." Even 
amidst the grandeur and adorations of the celestial 
kingdom, he listens to the prayers of each individual 
of his people ; and is delighted in protecting and bless- 
ing the very meanest and the feeblest of his beloved 
family. 

We are called to go to the throne of our Father not 
only for mercy, but for grace to help in time of need. 
Seasonable grace, or grace adapted to all our circum- 
stances, and according to our wants, is meant. The 
reference is not to the acceptance of our persons, but 
to that special assistance which we need in particular 
situations, and which we obtain on special applications 
to the fountain of all good. Of this, the free favour of 
God is the source ; and all of it is to be sought as the 
gift of unmerited bounty. This grace assimilates the 
mind to its Author, and so fits us for our condition, 
relations, and trials. Every moment are we in want 

VOL. !• 



290 



of spiritual blessings, and of course we constantly stand 
in need of the grace of God. There are circumstances, 
however, in which we particularly require it, and in 
which we especially feel our weakness and dependence. 
It is our duty, therefore, and also our privilege, to ask 
seasonable help, in the hope of receiving all that is 
adapted to times and situations. 

In the day of prosperity we need grace to keep us 
humble and watchful, spiritual and heavenly, in our 
views, dispositions, and deportment. He who pre- 
served Joseph and Daniel, in places the most slippery, 
can keep us from falling in situations the most flatter- 
ing to nature. Even in the day of prosperity, Job was 
exhibited by God as a remarkable example of piety. 
Many, however, have fallen before it, and become aw- 
ful monuments of the bewitching influence of the ob- 
jects of sense. Hence the need of fervent prayer for 
the aid of divine grace. 

In the day of adversity we need to be kept patient, 
submissive, and contented.~We need grace to make 
affliction the means of reclaiming us from the devious 
paths of folly and of sin ; of calling forth every latent 
energy of the soul, and promoting our faith, our hope, 
and our love ; of weaning us from all undue attach- 
ment to this world of vanity ; and of fixing our hearts 
on God as the only happiness of our souls. The grace 
f our heavenly Father can make adversity quicken 
our progress in the ways of obedience, enable us to be 
useful to others, and form us for the inheritance of the 
saints in light. We are prone either to despise the 
rod, or to faint under it ; and in vain do we dream of 
acting with propriety, by means of a supposed stock 
of wisdom and strength gained by experience. With- 
out fresh and special assistance we shall certainly fall. 

I do not mean that a mature Christian has learned 
nothing in the course of his progress— far from it ; but 



291 

that whatever he has learned, it will be of no use to 
him without the divine blessing. God works by means, 
but their success depends upon himself. The acquir- 
ed endowments of the most advanced are but means 
by which He acts, and, of course, without his gracious 
blessing they cannot produce the desired effect. The 
grace of God alone can make affliction the means of 
bringing forth ** the happy fruit of righteousness/' Heb. 
xii. 11, by cherishing that self-denying, meekly re- 
signed, and heavenly temper of heart which adorned 
the character of Christ, and which is the very essence 
of holiness, and the happiest state of mind at once for 
this world and for that which is to come. The troubles 
of life when thus blessed, invigorate the principles of 
genuine religion, prepare for the sacrifice of our own 
will, habituate us to the contemplation of things un- 
seen and eternal, and lead us to aspire after spiritual 
enjoyments. Let us, then, pray that in the day of 
trial, we may receive that grace which can make afflic- 
tion the means of attaining ends so exalted, holy, and 
blissful. 

This will be found particularly necessary, when we 
are assailed with reproach and opposition for the sake 
of religion. In this case we have in a special manner 
fellowship with Christ in his sufferings, and we may 
confidently look to him for support and for comfort. 
Then, too, in a particular manner, we are called to fol- 
low Him, whose glories shone in their brightest lustre 
when in this cause he became obedient unto death. 

In the time of temptation we need special aid from 
above. If you are tempted by the things or the men of 
the world, by the flesh or by Satan, imitate the servants 
of Christ, who in such circumstances became fervent 
in prayer ; committed themselves to him who had over- 
come in their cause ; — without whose permission no- 
thing could assail them and who was able to pre- 



292 



serve tliem. He himself was tempted, but lie over- 
came by faith in the divine word, — and he hath pro- 
mised that, through the same means, we too shall be 
victorious. 

When called to arduous and self-denying duties, we 
stand in special need of aid from on high. Abraham, 
when called to leave his kindred and his home, and,, 
still more, when called to offer up him in whom the 
world was to be blessed, is an example of this. — Moses 
and Aaron were often thus tried ; and Caleb and Jo- 
shua had a very difficult part to act on the return of 
the spies, and the murmuring of the children of Israel. 
The Apostles and their assistants were frequently en- 
gaged in duties the most embarrassing and trying. 
Their minds, however, were supported by the encou- 
raging reflection, that they could do all things through 
their Lord who strengthened them. When we are 
placed in situations of difficulty, and have duties seem- 
ingly opposite to perform, and duties requiring great wis- 
dom, meekness and firmness, and also many sacrifices, 
let us have recourse to him who learned the difficulties 
connected with obedience, by the things which he suf- 
fered. Heb. v. 8. 

Prayer for assistance in duty ought to be connected 
with the faithful discharge of it. If we regard iniquity 
in our hearts, the Lord will not hear us. Psalm lxvi. 
18. In relation to what I have said of waiting for an 
answer, I would remark, that to continue doing what 
is wrong, because we are praying and waiting for the 
removal of the occasion of our error, is quite inconsist- 
ent with the word of God. In this way not a few act, 
and mistake that for waiting for an answer to prayer. 
Is not this saying, that one part of the will of God is 
In opposition to another ? — Is it not saying, that evil 
may be done in order that good may come ? And is it 
not sanctifying sin itself, as if the cause of Him who is 



293 



infinite in wisdom and almighty in power, as well as 
immaculate in holiness, could require for its support a 
temporary breach of his own laws. Whatever may be 
said of his overruling evil for good, his providence is not 
the rule of our duty. It is for us, as little children, to 
learn the will of God from his word; to obey it with 
alacrity ; in the w r ay of obedience to pray for his king- 
dom ; and to leave all consequences with him. All our 
calculations about usefulness, while neglecting the will 
of heaven, resolve themselves into the wisdom of this 
world. 

Forget not, my dear friend, that we are very incom- 
petent judges of what we really need. We are too apt 
to be guided by our feelings, rather than by our judg- 
ment. Our heavenly Father knows what w r e need, 
and he consults our profit more than our feelings : He 
looks into eternity, and arranges our lot so as best to 
secure and increase our enjoyment of bliss in the world 
to come, — -when all his glory shall be displayed, and his 
ways vindicated. The Lord heareth prayer ; and though 
you may not always obtain the very thing you ask, yet 
you will obtain what he sees to be better for you. Paul 
prayed thrice, that his trouble might be removed : It 
was not removed, but yet his prayer was heard. His 
Lord said to him, cc My grace is sufficient for thee ; for 
my strength is displayed in thy weakness/' This satis- 
fied the apostle, so that he said, u Most gladly, there- 
fore, will I rather glory in my infirmities, that the 
power of Christ may be displayed in me." 2 Cor. xii. 
9- This, so far from being an objection against the 
love of God, is a most striking proof of it. Earthly 
parents may, and sometimes do, hurt their children, by 
giving them all that they ask ; but our heavenly Father 
is infinitely wise, and he manifests his love in a waj 
worthy of his wisdom and knowledge. He is a sun and 



294 



a shield ; and what is truly good for us he will assured- 
ly give. 

There are many things which tend to our hurt, con- 
cealed under circumstances which to our view have no 
connection with them, but yet they are all known to 
God ; and being so, he denies one thing, not on its own 
account, but because it would lead to other things which 
might hurt us. This should teach us to submit to his 
will, and to exercise the most -willing resignation to the 
dispensations of his providence. He may allow one 
calamity to overtake us, to preserve us from a greater, 
or to pave the way for the bestowment of the very 
greatest of blessings. TV e see but a short way, but His 
eye at one glance sees through eternity. Hence it is 
that He is not so moved as we are by present events : 
He views present occurrences as they stand in relation 
to futurity ; and he acts accordingly. This is a conso- 
latory thought, and ought to lead us to this conclusion, 
that what he is pleased to give, we should enjoy with 
gratitude ; and that what he is pleased to inflict, we 
should bear with patience. 

In this world of vicissitudes we may expect changes 
in our lot ; and at such seasons we require much grace, 
that we may conduct ourselves as becomes pilgrims and 
strangers, who are heirs of the heavenly inheritance, 
and are waiting for the Lord from heaven. A 
change in circumstances often detects what was not in 
the least suspected. Such a time is truly a time of 
need. Often has it occasioned a departure from the 
truth; but it has also been blessed as a means of lead- 
ing to it, and of growth in the knowledge of it. 

In anticipating futurity, and, in particular, our dis- 
solution, we need to look with deep seriousness to the 
guide of our lot, and to the conqueror of death. Our 
great High Priest is able and ready to lead, comfort, 
and support us with his rod and his staff, while passing 



295 



the valley and the shadow of death, and to conduct us 
to the abodes of perpetual peace, happiness, and glory. 
Psalm xxiii. 4 ; Jonah ii. In the last hour we may be 
sorely tried ; but if we " look again to the holy temple'' 
of our God and our deliverer, we shall find that the won- 
drous and the gracious scenes exhibited on the heaven- 
ly mercy-seat, connected as they are with the Cross 
and the appearance of the Lamb there slain, will dissi- 
pate the gloom of the grave, and enable us to glory in 
the warmth and the perpetuity of that love, from the 
benefit of which neither death nor life can separate us. 
Rom. viii. 35 — 39. Blessed, indeed, in that hour, is 
the hope of the heavenly inheritance, where neither 
sin nor suffering shall ever be known ; and where the 
voice of praise and of thanksgiving shall for ever be 
heard ! How delightful the thought, that the whole of 
the celestial city will be a temple for God and the Lamb, 
where the glory of Jehovah shall shine in its utmost ef- 
fulgence in the face of the Redeemer, illuminating every 
part of the Sanctuary, and transforming every worship- 
per into his image ! 

That the enjoyment of this blessedness may be your 
happy lot, is the prayer of, 

My Dear Friend, 

Yours, &c. 



END OF VOLUME FIRST, 



EDINBURGH : 
Printed by A. Balfour and Co, 



V 



H 113.82.13' 



LIBRARY OF CONGRESS 




013 985 803 7 



